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^i/OJIWD-JO^        ^IJONVSOl 


THEOLOGICAL 

LECTURES^' 

READ 
In   the    P  U  B  L  I  C  K    HALL 

OF     THE 

UNIVERSITY  OF  EDINBURGH, 

Together  with 

EXHORTATIONS  to  the  Candidates  for  the  Degree  of 
MASTER    OF   ARTS. 

By  ROBERT     L  E  I  G  H  T  O  N,    D.  D. 

PRINCIPAL  of  that  UNIVERSITY, 

AND 

Afterwards  ARCHBISHOP  of   GLASGOW. 
Tranflated  from  the  ORIGINAL  LATIN. 

To  which  are  added, 

&ules  and  Inftru&ions  for  a  Holy  Life,  and  other  Remains 
of  the  fame  excellent  Author. 

LONDON: 

Printed  for  D.  WILSON,  at  Plato's  Head,  in  the  Strand. 
MDCCLXUI. 


PREFACE 

BY    THE 

Publifher  of  the  Latin  Edition. 

To  the  R  fc  A  fc  E  R, 

"  TTTHAT  is  grand  and  fubftantial,  fays 
cc  yy  Quimilian,  pleafes  long ;  while  that, 
"  which  is  only  neat  and  handfome,  charms 
"  for  a  while,  but  foon  cloys  (tf )«'.'  Now,  what 
can  be  imagined  more  grand  and  fubflantial, 
than  to  contemplate  the  great  Creator  of  the 
univerfe,  in  his  vifible  works  ?  to  view,  in  this 
vaft  volume,  which  lies  always  open,  his  infi- 
nite power,  wifdom,  and  goodnefs,  and  admire 
the  inftances  thereof  that  appear  always  new  and 
aftonifhing  ?  Again,  what  can  be  more  agreeable 
and  fublime,  than,  turning  our  eyes  to  the  great 
myfteries  of  revealed  religion,  to  read  with 

(a)  Quae  folida  &  ampla  funt  diu  placent;  quz  autem  lepida 
&  concinna,  paululum  quidem  mulcent,  fed  cho  fatiant. 

Fab.  gyiitf. 

A  2  wonder 


iv  j  Preface  by  tie  Publifier 
wonder  and  delight  what  is  contained  in  the  Ik- 
cred  fcriptures,  concerning  the  Saviour  and  Re- 
deemer of  the  human  race,  from  the  dreadful 
gulph  of  death  and  mifery,  into  which  they  had 
fallen  ;  to  review  with  attention  what  is  therein 
difcovered,  with  regard  to  our  higheft  happi- 
nefs,  the  rewards  of  virtue,  and  the  punifhment 
of  an  impious  life;  and  to  have  thefe  impor- 
tant matters  deeply  imprefTed  upon  the  heart? 
Tnefe  truths,  however  great  and  interefting, 
are  laid  before  thee,  pious  and  chriftian  Reader, 
in  thefe  Theological  DifTerta  ions  ;  where  thou 
wilt  find  them  deduced  with  great  learning,  ex- 
plained with  clearnefs  and  accuracy,  and  con-» 
firmed  by  powerful  arguments,  tot  par  au- 
thor, now  in  heaven  (b),  who,  while  he  lived, 
was  equally  remarkable  for  learning  and  piety, 
never  ufed  to  ftray  beyond  the  verge  of  this  di-» 
tine  fyrtem. 

That  thefe  remains  of  his  were  the  facred 
lectures  he  read  in  the  Publick  Hall  of  the  Uni- 
verfity  of  Edinburgh,  while  he  was  principal 
of  that  univerfity,  will  admit  of  no  manner  of 
doubt  :  there  are  a  great  many  ftill  alive,  who 
can  atteft  this  truth  ;  as  they  were  themfelves 


prefent 


eftbe  Latin  Edi'i'n.  v 

prefent  at  thefe  lectures,  to  their  great  fatisfac- 
tion  and  improvement.  They  all  heard  them, 
fome  took  notes  of  them ;  and,  it  is  to  be  hoped, 
fome  had  the  fubftarce  of  them  powerfully  im- 
preffed  upon  their  hearts.  To  thefe  I  appeal, 
and  to  them,  I  doubt  not,  this  work  will  be  very 
acceptable  j  fince  thofe  inflrudions,  which  gave 
fo  much  pleafure,  when  heard  but  once,  and 
that  in  a  curfory  manner,  they  may  now  have 
recourfe  to  as  often  as  they  pleale ;  they  may 
read  them  at  their  leifure,  and  draw  from  them 
matter  of  moft  delightful  meditation.  And, 
to  be  fure,  thofe  who  have  the  leaft  divine 
difpofition  of  mind,  will  make  it  the  principal 
bufinels  of  their  life.,  and  their  higheft  plea- 
fure, to  firay  through  thofe  delightful  gar- 
dens, abounding  with  fuch  fwcet  and  tragrant 
flowers,  and  refiefh  their  hearts  with  the  celef- 
tial  honey  that  may  be  drawn  from  them  ;  nor 
is  there  any  ground  to  fear  that  fuch  fupplies  will 
fail}  for  how  oftea  foever  you  have  recourfe 
to  them,  you  will  always  find  them  blooming 
full  of  juice,  and  fwelled  with  the  dew  of  hea- 
ven ;  nay,  when,  by  deep  and  continued  medi- 
tation, you  imagine  you  have  pulled  the  fineft 
flower,  it  buds  forth  again,  and  what  Virgil 
writes  concerning  his  fabulous  golden  bough  is, 
inftricleft  truth,  applicable  in  this  cafe,  ' 
A  3 


vi  Preface  by  the  Publijher 

— r  Uno  avulfo,  non  deficit  ah.er,y 
Aureus. 

The  Lectures  I  now  prefent  thee  with,  I 
caufed  to  be  copied  out  fair  from  a  manufcript  in 
the  author's  own  hand-writing  ;  which  was  a 
work  that  required  great  care  and  attention,  on 
account  of  the  blots  and  interlineations  of  that 
original  manufcript ;  for  the  author  had  written 
them  in  hafte,  and  without  the  leaft  thought  of 
ever  publidiing  them.  This  done,  at  the  defire 
of  a  great  many,  I  got  them  printed,  and  now 
lay  them  before  the  publick,  in  the  fame  order 
in  which  they  were  read,  as  far  as  can  be  recol- 
lected from  circumftances. 

You  muft  not  expect  to  find  in  thefe  truly 
facred  lectures,  the  method  commonly  ufed  in 
theological  fyftems  $  for  while  our  reverend  au- 
thor clearly  explains  the  doctrines  of  religion,  be 
intermixes  to  excellent  purpofe  the  principles 
of  piety,  and  while  he  enlightens  the  under- 
flanding,  he  at  the  fame  time  warms  the  heart. 

Being  to  treat  of  religion,  he  ufes  a  practical 
method,  which  is  moft  fuitable  to  his  fubject, 
and  begins  with  happinefs,  that  being  the  fcope 
and  defign  of  religion,  as  well  as  the  ultimate 

end 


of  the  Latin  Edition.  vii 

end  of  human  life.  He  begins  with  an  expla- 
nation of  happinefs  in  general,  on  which  he 
treats  at  fomc  length  ;  then  proceeds  to  confider 
the  happinefs  of  man,  which  may  be  called  per- 
fect and  truly  divine,  as  it  has  for  its  object  the 
infinitely  blefled  and  perfect  Being  who  created 
him,  and  formally  confifts  in  the  beatific  vifion 
and  fruition  of  him,  which  is  referved  in  heaven 
for  thofe,  who  by  faith  are  travelling  through 
this  earth,  towards  that  blefled  country.  He 
adds,  with  great  propriety,  that  happinefs,  fo 
far  as  it  is  compatible  with  this  wretched  life  of 
forrows,  confifts  in  true  religion,  and  in  religion 
alone;  not  only  as  it  is  the  way  which  leads 
directly  to  that  perfect  happinefs  referved  in 
heaven  -,  but  becaufe  it  is  itfelf  of  divine  original, 
and,  in  reality,  the  beginnings  of  that  very  hap- 
pinefs, which  is  to  be  perfected  in  the  life  tc* 
come. 

He  obferves,  that  the  doctrine  of  religionis  moft 
juftly  called  Theology,  as  it  has  the  moft  high, 
God  for  its  author,  object,  and  end.  He  fug- 
gefts  many  excellent  thoughts,  concerning  the 
divine  exigence,,  and  reafons  from  the  "com- 
mon confent  of  nations,  from  the  creatures  we 
fee  about  us,  and  from,  what  we  feel  and  expe- 
rience within  ourfelves,  as  all  thefe  io  loudly  pro- 
A  4 


yjii  Preface  by  the  Publijher 

claim  the  being  of  God:  but  the  argument, 
taken  from  the  harmony  and  beautiful  order  of 
the  univerie,  he  profecutes  at  great  length  ;  and 
from  this  consideration,  which  is  attended  with 
.greater  evidence  than  all  the  demonftrations  of 
the  fciences,  he  clearly  proves  the  exiftence  of 
$n  eternal,  independent  Being. 

WMi  regard  to  the  nature  of  God,  he  advances 
but  little,  and  with  great  caution  j  for  concern- 
ing the  fa premp  Being  he  thought  it  dangerous 
even  to  (peak  truth  j  but  is  very  earned  and  dif- 
fufe  in  his  exhortations,  to  make  the  wifdom, 
power,  and  goodnefs  of  God,  that  mine  forth 
\viih  great  luftre  in  all  his  works,  the  fubjedt  of 
pur  conflant  and  moft  ferious  meditations.  As 
to  the  unfathomable  depth  of  his  eternal  decrees, 
he  was  greatly  pleafed  with  that  expreffion  of  St. 
Auguftin,  "  Let  others  difpute,  I  will  admire  *." 

Among  his  works,  the  firft  is  that  vaft  and 
ftupenduous  one,  the  primitive  creation  of  all 
things,  which,  befides  the  infallible  teflimony 
of  the  infpired  oracles,  our  author,  by  a  con- 
cife,  but  clear  differtation  on  the  fubjecl:,  proves 
quite  confonant  and  agreeable  to  reafon.  He 

(c)  Alii  difputent,  ego  mirabor. 

then 


$f  the  Latin  Edition.  be 

then  treats  of  man,  of  his  original  integrity,  and 
the  mod  unhappy  fall  that  foon  followed.    But 
to  this  mofl  lamentable  ftory  he  fubjoins  another, 
as  happy  and  encouraging  as  the  other  is  moving, 
I  mean,  the  admirable  Jcheme  of  divine  love  for 
the  falvation  of  finners.     A  glorious  and  blefled 
method  !  that  to  the  account  of  the  molt  (hocking 
mifery  fubjoins  the  doctrine  of  incomparable 
mercy !  Man,   forfaking   God,   falls   into   the 
niiferable  condition  of  devils  j  God,  from  whom 
he  revolted,  determines  to  extricate  him,    by 
his  powerful  hand,  out  of  this  mifery  ;  and  that 
this  might  be  the  more  wonderfully  effected, 
pod  himfelf  becomes  man.     cl  This  is  the  glory 
"  of  man,  by  fuch  means  raifed  from  his  woful 
?c  ftate  !  this  the  wonder  of  angels,  and  this  the 
<f  Aim  and  fubftance  of  all  miracles  united  in 
€t  one  !  (cf  The  word  was  made  flefli!  He 
who  died  as  man,  as  God  rofe  again,  and  ha- 
ying  been  feen  on   earth,   returns   to  heaven, 
from  whence  he  came.     On  each  of  thefe  he 
advances  a  few  thoughts  that  are  weighty  and 
ferious,  but,  at  the  fame  time,  plcafing  and 
agreeable. 

(</)  Hie  hominis  ex  tanto  dedecore  refurgentis  honoi,  hie 
cngelorum  flupor,  hoc  miraculorum  omnium  compendium  ! 

To 


x  Preface  by  the  Publijher 

To  thefe  lectures  I  have  added  fome  Exhorta- 
tions by  our  author,  to  the  candidates  for  the 
degree  of  matter  of  arts,  delivered  at  the  annual 
Solemnity  held  in  the  univerfity  for  that  purpofe ; 
together  with  his  meditations  on  fome  Pfalms, 
viz.  the  4th,  32d,  and  130^(^5  becaufe  I 
was  unwilling  that  any  of  the  works  of  fo 
great  a  man  {hould  continue  in  obfcurity,  to  be 
devoured  by  moths  and  book-worms,  efpecial- 
ly  one  calculated  for  forming  the  morals  of 
mankind,  and  for  the  direction  of  life.  For  in, 
thefe  meditations,  he  exhorts  and  excites  the 
youth  under  his  care,  not  by  laboured  oratory, 
and  pompous  expreffions,  but  by  powerful 
eloquence,  earneft  entreaties,  and  folid  argur 
ments,  to  the  love  of  Chrift,  purity  of  life,  ancj 
contempt  of  the  world. 

But  what  will  all  this  fignify  to  thee,  Reader^ 
if  thy  mind  is  carried  away  with  childim  folly, 
or  the  wild  rage  of  paffions,  or  even  if  thou  art 
ftill  labouring  under  a  ftupid  negligence  of  the 
means  of  grace,  and  unconcerned  about  eternal 
happinefs  and  thy  immortal  foul  ?  I  doubt  not, 
however,  but  thefe  truly  divine  eflays  will  fall 

(/)  Thefe  were  likewife  written  ii  Latin,  and  have  been  already 
translated  and  publifhed. 

into 


of  tie  Latin  Edition.  xl 

into  the  hands  of  feme,  who  are  endued  with  a, 
better  difpofition  of  mind  ;  nor  are  we  to  defpair 
of  the  reft,  "  for  the  father  of  fpirits  liveth  ftill, 
"  and  he  hath  his  feat  in  heaven, who  inftructsthe 
"  hearts  of  men  on  this  earth  (f)."  May,  there- 
fore, the  greateft  and  beft  of  Beings  grant,  that 
theie  academical  exercifes  may  have  happy  efr 
feds :  and  that  our  heavenly  Father  would  fe-» 
cond  thefe  means  with  his  all-powerful  grace, 
{hall  be,  while  he  lives,  the  humble  and  ardent 
prayer  of  him, 

Who  earneftly  defires  thy  falvation, 
JA.  FALL, 


(/)  Vivit  cnlm  fpirituum  pater,  &  cathedram  babet  in  crlo, 
i  cor  da  docetin  terrii. 


THE 


THE 

CONTENTS. 

Left.  Page 

I.  <f  H  E  Introduction  1 

II.  Of  Happinefs,  its  name  and  nature, 
and  tbe  defire  of  it  implanted  in  the  human 
hart  12 

III.  Of  tbe  Happinefs  0/*Man,  and  that  it 

is  rea'fy  to  be  found  i£ 

IV.  In  which  it  is  proved  that  Human  Fe- 
licity cannot  be  found  either  in  the  earth  or 
earthly  things  27 

V.  Of  tbe  Immortality  of  tie  Soul  39 

VI.  Of  tbe  Happinefs  of  tbe  Life  to  come         5 1 

VII.  Of  the  Being  of  God.  62 

VIII.  Of  tbe  Worship  o/God,  Providence, 
and  the  Law  given  to  Man  8 1 

IX.  Of  tbe  Pleafure  and  Utility  of  Religion     90 

X.  Of  tbe  Decrees  of  God  98 

XI.  Of 


jdv  C  O  ISf  T  E  N  T  S. 

Left.  Page 

XL  Of  tie  Creation  of  tie  World  106 

XII.  Of  the  Creation  of  Man  123 

XIII.  Of  Div  ine  Providence  1 3  6' 

XIV.  O/Chrift  the  Saviour  151 

XV.  C/*Regeneration  159 

XVI.  Of  Regeneration  176 

XVII.  Of  true  Felicity  and  eternal  Punifh- 
ment  190 

XVIII.  Of  the  ChriftianReligion,  and  that  it 

is  the  true  way  to  Happinefs  20 1 

XIX.  That  Holinefs  is  the  only  way  to  Hap- 
pinefs on  this  earth  2 1 2 

XX.  Of  our  Happinefs,  particularly  that  it 
is  in  God,  'who  can  dire £3  us  to  the  true 
way  of  attaining  it  j  that  this  way  he  has 
difwvered  in  the  f acred  fcriptures,  the  di- 
i)ine   authority  ivhereof  is    aj/erted  and 
'illuft  rated  220 

XXI.  Of  the  Divine  Attributes  238 

XXII.  How  to  regulate  life,  according  to  the 
rules  cf  religion  246 

XXIII.  0/Purity  of  Life  255 

XXIV.  Before  the  Communion  263 

An 


CONTENTS.  xv 

Page 

An  Exhortation  to  the  Students  upm  their  re- 

tu  n  to  the  Univerfity  after  the  vacation  273 
Exhortations  to  the  Candidates  for  the  Degree 
of  Matter  of  Arts  in  the  Univerfity  of 
^Edinburgh  283 

EXHORTATION  I.         —        —  285 

II.      —  204 

III.  -  —        300 

IV.  ~        _  3o8 

v.   -  _  3I5 

VI.  -.  _       32I 

VII.  —  —720 


—          —  33^ 

Val  edidory  Oration  3  ^ 

Rules  and  Inftruftionsy^r  a  Holy  Life  ore 

Letter  to  the  Synod  ofGlafgow,  &c.  3  go 

Letter  to  the  Synod  ofGlafgow  372 

Letter  to  a  Perfon  under  Trouble  of  Mind  386 

Letter  to  a  Perfon  under  Trouble  of  Mind  388 

Letter  to  the  Heritors  of  Straton  303 

Letters  to  the  Rev.  Mr.  James  Aird  394. 

A  Defence  of  moderate  Epifcopacy  400 


THEOLOGICAL 


LECTURES. 


***##*#*#*******#*#*#****##****##** 


LECTtJRE       1. 
INTRODUCTION. 


ITH  little  ftrength  I  undertake  a  great 
work,  or  rather,  with  the  leaft  abili- 
ties,  I  venture  upon  a  tafk  which  is  of 
all  others  the  greateft  and  moft  important. 
Among  the  various  undertakings  of  men,  can 
an  inftance  be  given  of  one  more  fublime  than 
an  intention  to  form  the  human  mind  anew, 
after  the  divine  image?  Yet  it  will,  I  doubt 
not,  be  univerfally  acknowledged,  that  •  this  is 
the  true  end  and  defign,  not  only  of  Minifters  in 
their  feveral  congregations,  but  alfo  of  profeflbrs 
of  divinity  in  fchools.  And  though,  in  moft 
B  refpects, 


2  INTRODUCTION.  Left.  L 

refpects,  the  minifterial  office  is  evidently  fupe- 
rior  to  that  of  profeflbrs  of  theology  in  colleges^ 
in  one  refpect  the  other  feems  to  have  the  pre- 
ference, as  it  is,  at  leaft  for  the  mod  part,  the 
bufinefs  of  the  former  to  inftruct  the  common 
fort  of  men,  the  ignorant  and  illiterate  ;  while  it 
is  the  work  of  the  latter  to  feafon  with  heavenly 
doctrine  the  minds  of  feledt  focieties  of  youth, 
who  have  had  a  learned  education,  and  are  de- 
voted to  a  ftudious  life;  many  of  whom,  it  is  to 
be  hoped,  will,  by  the  divine  blefling,  become 
preachers  of  the  fame  falutary  doctrine  them- 
felves. And  furely  this  ought  to  be  a  power- 
ful motive  with  all  thofe  who,  by  the  divine 
difpenfation,  are  employed  in  fuch  a  work,  to 
exert  themfelves  with  the  greater  life  and  fpirit 
in  the  difcharge  of  their  duty;  efpecially  when 
they  confider,  that  thofe  Chriftian  inftruclions, 
and  feeds  of  true  piety,  they  inftill  into  the  ten- 
der minds  of  their  pupils,  will  by  them  be  fpread 
far  and  wide,  and,  in  due  time,  conveyed,  as 
it  were,  by  fo  many  canals  and  aqueducts,  to 
many  parts  of  the  Lord's  vineyard.  Plutarch 
employs  an  argument  of  this  kind  to  prevail  with 
the  philofophers  to  exert  themfelves  in  the  in- 
ftruction  of  pripces  and  great  men,  rather  than 
with  a  haughty  fullennefs  to  avoid  their  com- 
pany; "for  thus,  fays  he,  you  will  find  a  mort 
"  way  to  be  ufeful  to  many."  And,  to  be  furer 

he 


Left.  I.  INTRODUCTION:  3 

he  that  conveys  the  principles  of  virtue  and  wif- 
dom  into  the  minds  of  the  lower  clafles  of  men, 
or  the  illiterate,  whatever  progrefs  his  difciples 
may  make,  employs  his  time  and  talents  only 
for  the  advantage  of  his  pupils  5  but  he  that 
forms  the  minds  of  magiftrates  and  great  men, 
or  fuch  as  are  intended  for  high  and  exalted  fta- 
tions,  by  improving  one  fingle  perfon,  becomes 
a  benefactor  to  large  and  numerous  focieties. 
Every  phyfician  of  generous  principles,  as  Plu- 
tarch exprefles  it  (a),  would  have  an  uncommon. 
ambition  to  cure  an  eye  intended  to  watch  over 
many  perfons,  and  to  convey  the  fenfe  of  feeing 
to  numbers  ;  and  a  muiical  inftrument-maker 
would,  with  uncommon  pleafure,  exert  his  fkill 
in  perfecting  a  harp,  if  he  knew  that  it  was  to 
be  employed  by  the  hands  of  Amphion,  and, 
by  the  force  of  its  mufic,  to  draw  ftones  toge- 
ther for  building  the  walls  of  Thebes.  A  learn- 
ed and  ingenious  author,  alluding  to  this  fable, 
end  applying  it  to  our  prefent  purpofe,  calls  pro- 
feffors  of  theology  in  fchools,  makers  of  harps, 
for  building  the  walls  of  a  far  more  famed  and 
beautiful  city,  meaning  the  heavenly  Jerufalem, 
in  fuch  manner,  that  the  {tones  of  this  building 
being  truly  and  without  a  fable  living,  and 
charmed  by  the  pleafant  harmony  of  the  gofpel, 


B  2  come 


4  INTRODUCTION.  Left.  1, 

come  of  their  own  accord  to  take  their  places  in 
the  wall. 

I  am  not  fo  little  acquainted  with  myfelf,  as  to 
entertain  the  leafl  hope  of  fuccefs  in  fo  great  a 
work  by  my  own  ftrength  and  abilities  j  but, 
while  I  humbly  depend  upon  the  divine  good- 
nefs  and  favour,  I  have  no  reafon  to  defpair  j 
for  in  the  hand  of  Omnipotence  all  instruments 
are  alike  :  nor  can  it  be  queftioned  that  he,  who 
made  all  things  out  of  nothing,  can  produce  any 
change  he  pleales  in  his  creatures  that  are  al- 
ready made  j  he  who  gives  life  and  breath,  and 
all  tbings(^),  can  eafily  ftrengthen  the  weak, 
and  give  riches  in  abundance  to  the  poor  and 
needy  :  our  emptinefs  only  ferves  to  lay  us 
open  to,  and  attract  the  fullnefs  of  him,  "who 
<{  fills  all  things,  and  is  over  all  j  who  gives 
"  wifdom  to  the  mind,  and  prevents  its  irre- 
<<  gular  Tallies  (c)." 

Under  his  aufpices,  therefore  (young  gentle- 
men) we  are  to  afpire  to  true  and  faving,  wif- 
dom, and  to  try  to  raife  ourfelves  above  this 
fublunary  world.  For  it  is  not  my  intention  to 
perplex  you  with  curious  queftions,  and  lead 
you  through  the  thorny  paths  of  difputation  ; 
but,  if  I  had  any  ihare  of  that  excellent  art,  it 


uijv,  xcu  «n/o>j» 
\f)    Oj  tsctrroi 

^  row  f  tvyn  /SsXt'j. 

would 


Left.  I.  INTRODUCTION.  5 

would  be  my  delight  to  direct  your  way,  through 
the  eafy  and  pleafant  paths  of  righteoufnefs,  to  a 
life  of  endlefs  felicity,  and  be  mylelf  your  corn-* 
panion  in  that  blefled  purfuit.  1  would  take 
pleafure  to  kindle  in  your  fouls  the  moil  ardent 
defires,  and  fervent  love  of  heavenly  things  j 
and,  to  ufe  the  expreflion  of  a  great  divine,  add 
"  wings  to  your  fouls,  to  fnatch  them  away  from 
"  this  world,  and  reftore  them  to  God  (</)."  For, 
if  I  may  be  allowed  to  fpeak  with  freedom,  moft 
part  of  the  notions  that  are  treated  of  in  theo- 
logical fchools,  that  are  taught  with  great  pomp 
and  oflentation,  and  difputed  with  vaft  buftle 
and  nolfe,  may  poffibly  have  the  fharpnefs  of 
thorns:  but  they  have  alfo  their  barrennefs; 
they  may  prick  and  tear,  but  they  can  afford 
no  folid  nourifhment  to  the  minds  of  men. 
"  No  man  ever  gathered  grapes  off  thorns,  nor 
<c  figs  off  thirties.  To  what  purpofe,  faith  a 
"  Kempis,  doft  thou  reafon  profoundly  con- 
<c  cerning  the  Trinity,  if  thou  art  without  hu^ 
<e  milky,  and  thereby  difpleafeft  that  Trini- 
"  ty  (<?)?"  And  St.  Auguftin,  upon  the  words 
of  Ifaiah,  *'  I  am  the  Lord  that  teacheth  thee 
tl  to  profit,"  obferves  with  great  propriety,  that 


(^)  Quorfum   alta  de  Trinitate  difputare,   fi   careas   hvmiili- 
fate,  &  fix:  Trinitate  difpliccas  ? 

B  3  the 


6  INTRODUCTION.  Left.  I. 

the  prophet  here  mentions  utility  in  oppofition 
to  fubtility  (f).  Such  are  the  principles  I  would 
wifh  to  communicate  to  you  ;  and  it  is  my  ear- 
neft  define  and  fervent  prayer,  that  while  I,  ac- 
cording to  my  meafure  of  ftrength,  propofc 
them  to  your  underftanding,  he  who  fits  in 
heaven,  yet  condefcends  to  inftrucl:  the  hearts 
of  men  on  this  earth,  may  effectually  imprefs 
them  upon  your  minds. 

But  that  you  may  be  capable  of  this  fuper- 
natural  light  and  heavenly  inftrudion,  it  is,  firll 
of  all,  abfolutely  neceffary,  that  your  minds  be 
called  off  from  foreign  objects,  and  turned  in 
upon  tTiemfelves ;  for  as  long  as  your  thoughts 
are  difperfed  and  fcattered  in  purfuit  of  vanity 
and  infignificant  trifles,  he  that  would  lay  be- 
fore them  the  principles  and  precepts  of  this 
fpiritual  wifdom,  would  commit  them,  like 
the  fybils  prophecies,  that  were  written  on 
loofe  leaves  of  trees,  to  the  mercy  of  the  in- 
conftant  winds,  and  thereby  render  them  en- 
tirely ufelefs.  It  is  certainly  a  matter  of  great 
difficulty,  and  requires  uncommon  art,  to  fix  the 
thoughts  of  men,  efpecially  of  young  men  and 
boys,  and  turn  them  in  upon  themfelves.  We 
read  in  the  parable  of  the  gofpel,  concerning 
the  prodigal  fon,  that,-  firft  of  all,  be  came  to 

(f]  Utilia  non  fubtilia. 


Lea.  I.  INTRODUCTION.  7 

bimfelf*  and  then  returned  to  his  father.     It  is  cer- 
tainly a  very  confiderable  flep   toward^s  conver- 
fion  to  God,  to  have  the  mind  fixed  upon  itfelf, 
and  difpofed  to  think  ferioufly  of   its  own  im- 
mediate  concerns;    which   the  pious    St.  Ber- 
nard excellently  exprefles  in  this  prayer,   "  May 
«{  I,  fays  he,  return  from  external  cbjedts  to  my 
"  own  inward  concerns,  and"  from   inferior  ob- 
"  jeds  riie  to  thofe  of  a  fuperior  nature  (g)"     I 
(hould  look  upon  it  as  no  fmall  happinefs,  if,  out 
of  this  whole  fociety,    I  could  but  gain  one,  but 
wifh  earnefijy  I  could  prevail  with  many,  and 
ftill  more  ardently  that  I  could   fend  you  all 
away,  fully  determined  to  entertain  more  feri- 
ous  and  fecret  thoughts  than  ever  you  had  be- 
fore   with  regard  to  your  immortal   ftate  and 
eternal  concerns.  But  how  vain  arc  the  thoughts 
of  men!  What    a    darknefs    overclouds    their 
minds  (h)  !  It  is  the  great  complaint  of  God 
concerning  his  people,  that  they  have  not  a  heart 
to  under/land  (/).     It  is  at  once  the  great  dif- 
<rrace  and  mifery   of  mankind,  that  they  live 
"without  forethought  (k).  That  brutifh  thought- 
leffnefsf/),  pardon  the  expreffion,  or,  to  fpeak 

(P)   Ab  exterioribus  ad  interiora  redeam,    &  ab  inferioiibus 
ad  fuperiora  afcendam. 

(h]  O  vanas  hominum  mentcs  !  O  pe&ora  cceca  f 

(i)  Non  habent  cor  ad  cogitandum. 

(I) 


B  4  more 

' 


8  INTRODUCTION.  i  Led.  I, 

more  intelligibly,  want  of  confideration,  is  the 
death  and  ruin  of  fouls  j  and  the  antients  ob- 
ferve,  with  great  truth  and  juftice,  tf  that  a 
<c  thoughtful  mind  is  the  fpring  and  fource  of 
*<  every  good  thing  (m)  ." 

It  is  the  advice  of  the  Pfalmift,  that  we 
fhould  converfe  much  with  our/elves :  an  advice, 
indeed,  which  is  regarded  by  few  -,  for  the 
greateft  part  of  mankind  are  no  where  greater 
Grangers  than  at  home.  But  it  is  my  earned 
requeft  to  you,  that  you  would  be  intimately 
acquainted  with  yourfelves,  and,  as  becomes  per- 
fons  devoted  to  a  ftudious  life,  be  much  at  home, 
much  in  your  own  company,  and  very  ofteri 
engaged  in  ferious  converfation  with  vourfelves. 
Think  gravely,  to  what  purpcre  do  I  live? 
Whither  am  I  going  ?  Aik  thyfelf,  haft  thou 
any  fixed  and  determined  purpofe  ?  any  end 
thou  purfueft  with  ftedfaftnefs  (»)  ?'  The  prin- 
ciples I  have  embraced  under  the  name  of  the 
Chriftian  religion,  the  things  I  have  fo  often 
heard  about  a  future  ftate,  and  life,  and  death 
eternal,  are  they  true  or  falfe  ?  If  they  are  true, 
as  we  'all  abfolutely  profefs  to  believe  they  are, 
then,  to  be  fure,  the  greateft  and  moft  impor- 
tant matters  of  this  world  are  vain,  and  even 

(//;)  Intelledluscogitabundusprincipium  omnis  boni. 
(K)  Eft  aliquid  quo  tendis,  &  in  quid  dirigis  arcum  ? 

leis 


Left.  I.  INTRODUCTION.  9 

jefs  than  vanity  itfelf:  all  our  knowledge  is  but 
ignorance,  our  riches  poverty,  our  pleafures  bit- 
ternefs,  and  our  honours  vile  and  di (honourable. 
How  little  do  thofe  men  know,  who  are  am- 
bitious of  glory,  what  it  really  is,  and  how  to 
be  attained  ?  Nay,  they  eagerly  catch  at  the 
empty  fhadow  of  it,  while  they  avoid  and  turn 
their  backs  upon  that  glory  which  is  real,  fub- 
ilantial,  and  everlafting.  The  happinefs  of 
good  men,  in  the  life  to  come,  is  not  only  in- 
finitely above  all  our  expreflions,  but  even  be- 
yond our  moft  enlarged  thoughts.  By  com- 
paring, ho\vever,  great  things  with  fmall,  we 
attain  fome  faint  notion  of  thefe  exalted  and 
invifible  bleffings,  from  the  earthly  and  vifible 
enjoyments  of  this  world.  In  this  refpedt,  even 
the  Holy  Scriptures  defcend  to  the  weaknefs  of 
our  capacities,  and,  as  the  Hebrews  exprefs  it, 
"  the  Law  of  God  fpeaks  the  language  of  the 
<c  children  of  men  (0)."  They  fpeak  of  this 
celeftial  life,  under  the  representations  of  $n 
heritage,  of  riches,,  of  a  kingdom,  and  a  crown, 
but  with  uncommon  epithets,  and  fuch  as  are 
by  no  means  applicable  to  any  earthly  glory,  or 
opulence,  however  great.  It  is  an  inheritance, 
but  one  that  is  uncorrupted,  undefiled,  and  that 
fadeth  not  away:  a  kingdom,  but  one  that 

£0)  Lex  Dti  loquitur  linguam  fiHorum  hominum. 

can 


jo  INTRODUCTION.  Left.  I. 

can  never  be  fhaken,  much  lefs  ruined ;  which 
can  never  be  faid  of  the  thrones  of  this  fub- 
lunary  world,  as  evidently  appears  from  the 
hiftories  of  all  nations,  and  our  own  recent 
experience.  Hear,  ye  ions  of  Adam,  a  co- 
vetous and  ambitious  race,  here  is  room  fora 
laudable  avarice  j  here  are  motives  to  excite  your 
ambition,  and,  at  the  fame  time,  the  means 
of  fatisfying  it  to  the  full :  But  it  moft  be  ac- 
knowledged, that  the  belief  of  thefe  things  is 
far  from  being  common.  What  a  rare  attain- 
ment is  faith!  Seeing  among  the  prodigious 
crowds  of  thofe  who  profefs  to  believe,  in  this 
world,  one  might  juftly  cry  out,  where  is  a 
true  believer  to  be  found  ?  That  man  fhall 
never  perfuade  me,  that  he  believes  the  truth 
and  certainty  of  heavenly  enjoyments,  who 
cleaves  to  this  earth,  nay,  who  does  not  fcorn 
and  defpife  it,  with  all  its  baits  and  allurements, 
and  employ  all  his  powers,  as  well  as  his  utmoft 
induftry,  to  obtain  thefe  immenfe  and  eternal 
bleffings. 

Nor  is  thfire  any  thing  in  the  way  to  thefe 
enjoyments  that  can  deter  you  from  it,  unlefs 
holinefs  in  heart  and  life  appear  to  be  a  heavy 
and  troublefome  tafk  to  you :  whereas,  on  the 
contrary,  nothing  furely  can  be  named,  that 
is  either  more  fuited  to  the  dignity  of  human 
nature,  more  beautiful  and  becoming,  or  at- 
tended 


Left.  I.          INTRODUCTION.  n 

tended  with  greater  pleafure.  I  therefore  be-^ 
feech  and  intreat  you,  by  the  bowels  of  divins 
mercy,  and  by  your  own  moft  precious  fouls, 
that  you  would  ferioufly  confider  thefe  things, 
and  make  them  your  principal  ftudy;  try  an 
experiment,  attended  with  no  danger  or  ex- 
pence,  make  a  trial  of  the  ways  of  this  wifdom, 
and  I  doubt  not  but  you  will  be  fo  charmed 
with  the  'pleafantnefs  thereof,  that  you  will 
never  thence  forward  depart  from  them.  For 
this  purpofe,  I  earneftly  recommend  to  you,  to 
be  conftant  and  affiduous  in  prayer  5  nay,  it  is 
St.  Paul's  exhortation,  that  you  pray  without 
ccafmg  (/>).  So  that  prayer  may  be,  not  only, 
according  to  the  old  faying,  "  the  key  that 
"  opens  the  day,  and  the  lock  that  fhuts  up  the 
"  night  (q) ;"  but  alfo,  fo  to  fpeak,  a  ftaff  for 
fupport  in  the  day-time,  and  a  bed  for  reft  and 
comfort  in  the  night;  two  conveniencies  which 
are  commonly  exprefled  by  one  ilngle  Hebrew 
word.-  And  be  aflured,  that  the  more  fre- 
quently you  pray,  with  fo  much  the  greater 
eafe  and  pleafure  v/ili  your  prayers  be  attended, 
not  only  from  the  common  and  neceflary  con- 
nexion between  acts  and  habits,  but  alfo  from 
•  the  nature  of  this  duty ;  for  prayer,  being  a 
kind  of  converfation  with  God,  gradually  pu- 

ty)  i  Thet.y.  17.  (?)  Clavisdiei,  fcfera  noftis. 

rifles 


12  OfHappinefs.  Lea.  II. 

rifies  the  foul,  and  makes  it  continually  more 
and  more  like  unto  him.  Our  love  to 
God  is  alfo  very  much  improved  by  this  fre- 
quent intercourfe  with  him  ;  and  by  this  love, 
on  the  other  hand,  the  foul  is  effectually  dif- 
pofed  to  fervency,  as  well  as  frequency  in  pray- 
er, and  can,  by  no  means,  fubfift  without  it. 

LECTURE    II. 

Of  HAPPINESS,  its  Name  and  Nature,  and  the 
,     Defireofit  implanted  in  the  Human  Heart. 

HO  W  deep  and  dark  is  that  abyfs  of 
mifery,  into  which  man  is  precipitated  by 
his  deplorable  fall,  fince  he  has  thereby  loft, 
not  only  the  pofleffion,  but  alfo  the  knowledge 
of  his  chief  or  principal  good  ?  He  has  no 
diftinct  notion  of  what  it  is,  of  the  means  of 
recovering  it,  or  the  way  he  has  to  take  in  pur- 
fuit  of  it.  Yet  the  human  mind,  however 
ftunned  and  weakened  by  fo  dreadful  a  fall, 
flill  retains  fome  fair.t  idea,  fome  confufed  and 
obfcure  notions  of  the  good  it  has  loft,  and  fome 
remaining  feeds  of  its  heavenly  original  (a).  It 

(a)  Cognati   femina  ceeli, 

has 


Led.  II.  Of  Happinefs.  1 3 

has  alfo  ftill  remaining  a  kind  of  languid  fenfe 
of  its  mifery  and  indigence,  with  affections 
fuitable  to  thofe  obfcure  notions :  from  this 
imperfect  fenfe  of  its  poverty,  and  thefe  feeble 
affections,  arife  fome  motions  and  efforts  of  the 
mind,  like  thofe  of  one  groping  in  the  dark,  and 
feeking  reft  every  where,  but  meeting  with  it  no 
where.  This  at  leaft  is  beyond  all  doubt,  and  in- 
difputable,  that  all  men  wifh  well  to  themfelves, 
nay,  that  they  all  catch  at,  and  defire  to  attain  the 
enjoyment  of  the  moft  abfolute  and  perfect  good : 
even  the  worft  of  men  have  not  loft  this  regard 
for  themfelves,  nor  can  they  pofiibly  diveft  them- 
felves of  it.  And  though,  alas  1  it  is  but  too 
true,  that,  as  we  are  naturally  blind,  we  run. 
ourfelves  upon  mifery  under  the  difguife  of 
happinefs,  and  not  only  embrace,  according  to 
the  common  faying,  "  a  cloud  inftead  of 
cc  Juno  (<£),"  but  death  itfelf  inftead  of  life  ;  yet, 
even  from  this  moft  fatal  error,  it  is  evident 
that  we  naturally  purfue  either  real  happinefs, 
or  what,  to  our  miftaken  judgment,  appears- 
to  be  fuch.  Nor  can  the  mind  of  man 
diveft  itfelf  of  this  propenfion,  without  diveft- 
ing  itfelf  of  its  being.  This  is  what  the 
fchoolmen  mean,  when,  in  their  manner  of 
expreffion,  they  fay,  "  That  the  will  is  car- 

(£)  Nubem  pro  Jur.on?. 

"  ried 


15  Of  Happinefs.  Led.  if. 

"  tied   towards  happinefs,   not  fimply  as    will, 
"  bat  as  nature   (c)." 

It  is  true,  indeed,  the  generality  of  man- 
kind are  not  well  acquainted  with  the  motions 
of  their  own  minds,  nor  at  pains  to  obferve 
them,  but,  like  brutes,  by  a  kind  of  fecret 
impulfe,  afe  violently  carried  towards  fuch  en- 
joyments as  fall  in  their  way :  they  do  but  very 
little,  or  not  at  all,  enter  into  themfelves,  and 
review  the  ftate  and  operations  of  their  own 
minds  ;  yet  in  all  their  actions,  all  their  wiihes 
and  defires  (though  they  are  not  always  aware 
of  it  themfelves)  this  thirft  after  immortality 
exerts  and  difeovers  itfelf.  Confider  the  buly 
part  of  maokind,  hurrying  to  and  fro  in  the 
exercife  of  their  feveral  profeffions,  phyfici- 
ans,  lawyers,  merchants,  mechanicks,  farmers, 
and  even  foldiers  themfelves  j  they  all  toil  and 
labour,  in  order  to  obtain  reft,  if  fuccefs  at- 
tend their  endeavours,  and  any  fortunate  event 
anfwer  their  expectations.  Encouraged  by  thefe 
fond  hopes,  they  eat  their  bread  with  the  fweat 
of  their  brow:  but  their  toil,  after  all,  is  ehd- 
lefs,  conftantly  returning  in  a  circle ;  and  the 
days  of  men  pafs  away  in  fuffering  real  evils^ 
and  entertaining  fond  hopes  of  apparent  goody 

(<•)  In  beatitudineitt  fertur  voluntas,  non  ut  voluntas,  fed  ut 
natura. 

which 


Left.  It  Of  Happinefs.  41 

which  tjiey  feldom  or  never  attain :  tl  Every 
"  man  walks  in  a  vain  ihewj  he  torments  him- 
te  felf  in  vain  (d)"  He  purfues  reft  and  tafe, 
like  his  madow,  and  never  overtakes  them ;  but, 
for  the  moft  part,  ceafes  to  live  before  he  begins 
to  live  to  purpofe.  However,  after  all  this 
confufed  and  fluctuating  appetite,  which  de- 
termines us  to  the  purfuit  of  good,  either 
real  or  apparent,  as  it  is  congenial  with  us, 
and  deeply  rooted  in  the  human  heart,  fo  it 
is  the  great  handle,  by  which  divine  grace 
lays  hold,  as  it  were,  upon  our  nature,  draws 
us  to  itfelf,  and  extricates  us1  out  of  the  pro- 
found abyfs  of  mifery,  into  which  we  are 

fallen. 

From  this  it  evidently  follows,  that  the  de- 
fign  of  Sacred  Theology  is  the  very  fame  with 
that  of  human  nature,  and  «'  he  that  rejects  it 
<c  hates  his  own  foul,"  for  fo  the  wife  King  of 
Ifrael  emphatically  expreffes  it.  He  is,  the  mofl 
irreconcileable  enemy  to  his  own  happinefs, 
and  abfolutely  at  variance  with  himfelf;  ac- 
cording to  that  of  St.  Bernard,  "  After  I  was 
"  fet  in  oppofition  to  thee,  I  became  alfo  con- 
"  trary  to  my  felf  (*)." 

(J)  Pfal.-  xxxix.  6. 

r   (e)  Poftquam  pofuifti  me  contrarinra  tibi,  faftus  fum  con- 
trarius  mihi. 

Thcfe 


16  Of  Happinefs.  Left.  II. 

Thcfe  ccnfiderations  have  determined  me  to 
begin  thefe  inftrudions,  fuch  as  they  are, 
which,  with  divine  affiftance,  I  intend  to  give 
you  concerning  the  principles  of  the  Chriftian 
religion,  with  a  fhort  .  difquifition  concerning 
the  chief  or  ultimate  end  of  man.  And  here 
it  is  to  be,  firft  of  all,  obferved,  that  the  tran- 
fendent  and  fupreme  end  of  all  is  the  glory  of 
Gcd-t  all  things  returning,  in  a  moft  beautiful 
circle,  to  this,  as  the  original  fource  from 
which  they  at  firft  took  their  rife  j  but  the  end 
of  true  religion,  as  far  as  it  regards  us,  which 
is  immediately  connected  with  the  former,  and 
ferves,  in  a  moft  glorious  manner,  to  promote 
it,  'is  the  falvation  and  happinefs  of  mankind. 

Though  I  fhould  not  tell  you,  what  is  to 
be  underftood  by  the  term  happinefs  or  felicity 
in  general,  I  cannot  imagine  any  of  you 
would  be  at  a  lofs  about  it.  Yet  I  mail  give  a 
brief  explication  of  it,  that  you  may  have  the 
more  diftincT:  ideas  of  the  thing  itfelf,  and  the 
jufter  notions  of  what  is  to  be  further  advanced 
on  the  fubject.  Nor  is  there,  indeed,  any  con- 
troverfy  on  this  head  ;  for  all  are  agreed,  that 
by  the  terms  commonly  ufed  in  Hebrew, 
Greek,  and  Latin  (f)  to  exprefs  happinefs  OF 


(/)  »Y#  K  in  Hebrew,  pax^olns  &  so$eupv/M  in  Greek,  /<•//- 
citas  &  beatitude  in  Latin. 

felicity,, 


Left.  II.  Of  Happinefs.  17 

felicity,  we  are  to  underftand  that  perfect  and 
complete  goodt  which  hfuited  and  adapted  to  in- 
telligent nature  :  I  fay,  to  Intelligent  nature,  be- 
caufc  the  brute  creatures  cannot  be  faid  to  be 
happy,  but  in  a  very  improper  fenfe.  Happinefs 
cannot  be  afcribed  to  horfesor  oxen,  let  them  be 
ever  fo  well  fed,  and  left  in  the  full  pofTeffion  of 
liberty  and  eafe.  And  as  good  in  general  is  pe- 
culiar to  intelligent  beings  ;  fo,  more  efpecially, 
that  perfect  good,  which  conftitutes  felicity  in  its 
full  and  moft  extenfive  acceptation.  It  is  true, 
indeed,  in  common  converfation,  men  are  very 
prodigal  of  this  term,  and,  with  extravagant  le- 
vity, mifapply  it  to  every  common  enjoyment 
of  life,  or  apparent  good  they  meet  with,  efpe- 
cially fuch  as  is  moft  fuited  to  their  prefent  exi- 
gencies ;  and  thus,  as  Ariftotle,  in  his  Ethicks, 
expreflfes  it,  "  The  fick  perfon  confiders 
"  health,  and  the  poor  man  riches,  as  the 
"  chief  good  (#)."  It  is  alfo  true,  that  learned 
men,  and  even  the  facred  Scriptures,  give  the 
name  of  felicity  to  fome  fymptoms,  and  fmall 
beginnings  of  future  happinefs  ;  but,  as  we 
have  already  obferved,  this  term,  in  its  true  and 
compleat  fenfe,  comprehends  in  it  thatabfolute 
and  full  perfection  of  good,  which  entirely  ex- 
cludes all  uneafinefs,  and  brings  with  it  every 


thing 


1  8  Of  Happinefs.  Led.  II. 

thing  that  can  contribute  to  fatisfaction  and  de- 
light. Confequently  that  good,  whatever  it  be, 
that  moft  perfectly  fupplies  all  the  wants,  and 
fatisfies  all  the  cravings  of  our  rational  appetites, 
is  objective  felicity  >  as  the  fchools  exprefs  it  j  and 
actual,  or  formal  felicity,  is  the  full  poffejfim  and 
enjoyment  of  that  complcat  and  chief  good.  It 
confifts  in  a  perfect  tranquillity  of  the  mind,  and 
not  a  dull  and  ftupid  indolence,  like  the  calm 
that  reigns  in  the  dead  fea  ;  but  fuch  a  peace 
of  mind  as  is  lively,  active,  and  conftantly  at- 
tended with  the  pureft  joy  :  not  a  mere  abfence 
of  uneaiinels  and  pain  ;  but  fuch  a  perfect  eafe  as 
is  conftantly  accompanied  with  the  moft  per- 
fect fatisfaction,  and  fupreme  delight:  and,  if  the 
term  had  not  been  degraded  by  the  mean  ufes 
to  which  it  has  been  proflituted,  I  fliould  not 
fcruple  to  call  it  pieafure  (b).  And,  indeed,  we 
may  ftill  call  it  by  this  name,  provided  we  pu- 
rify the  term,  and  guard  it  by  the  following 
limitations  j  fo  as  to  underftand  by  felicity,  fuch 
a  pieafure  as  is  perfect,  conftant,  pure,  fpiritual, 
and  divine  :  for  never,  fince  I  ventured  to  think 
upon  fuch  fubjects,  could  I  be  fatisfied  with  the 
opinion  of  Ariftotle,  and  the  fchoolmen,  who 
diftinguifh  between  the  fruition  of  the  chief 
good,  which  conftitutes  true  felicity,  and  the 


delight 


Left.  III.  Of  Happinefs.  I(} 

delight  and  fatisfaction  attending  that  fruition  ; 
becaufe,  at  this  rate,  that  good  would  not  be  the 
ultimate  end  and  completion  of  our  defires,  nor 
defired  on  its  own  account ;  for  whatever  good 
we  wifh  to  poffefs,  the  end  of  our  wifhing  is, 
that  we  may  enjoy  it  with  tranquillity  and  de- 
light :  and  this  uninterrupted  delight  or  fatisfac- 
tion,  which  admits  of  no  allay,  is  love  in  pof- 
feflion  of  the  beloved  object,  and  at  the  height 
of  its  ambition. 


LECTURE      III. 

Of  the  HAPPINESS  of  MAN,  and  that  it  is  really 
to  be  found. 

YO  U  will  not,  I  imagine,  be  offended, 
nor  think  I  intend  to  infult  you,  becaufe 
I  have  once  and  again,  with  great  earneftnefs 
and  fincerity,  wished  you  and  myfelf  a  found 
and  ferious  temper  of  mind  ;  for,  if  we  may 
reprefent  things  as  they  really  are,  very  few 
men  are  poffefled  of  fo  valuable  a  ble fling.  The 
far  greater  part  of  them  are  intoxicated  either 
with  the  pleafures  or  cares  of  this  world  j  they 
ftagger  about  with  a  tottering  and  unftable  pace  ; 
and,  as  Solomon  expreffes  it,  "  The  labour  of 
C  2  «  the 


20  Of  Happinefi.  Left.  III. 

tc  the  foolifh  wearieth  every  one  of  them  ;  be- 
<•'  caufe  he  knoweth  not  how  to  go  to  the 
<c  city  (a)"  The  heavenly  city,  and  the  vifion 
of  peace,  which  very  few  have  a  juft  notion  of, 
or  are  at  pains  to  feek  after;  nay,  they  know 
not  what  it  is  they  are  feeking  ;  they  flutter 
from  one  object  to  another,  and  live  at  hazard  j 
they  have  no  certain  harbour  in  view,  nor  direct 
their  courfe  by  any  fixed  ftar  :  but  to  him  that 
knoweth  not  the  port,  to  which  he  is  bound,  no 
wind  can  be  favourable;  neither  can  he,  who  has 
not  yet  determined  at  what  mark  he  is  to  moot, 
direct  his  arrow  aright.  That  this  may  not  be 
our  cafe3  but  that  we  may  have  a  proper  object  to 
aim  at,  I  propofe  to  fpeak  of  the  chief  end  of 
our  being. 

And  to  begin  at  the  father  of  fpirits,  or  pure 
intelligences.  God,  blefled  for  ever,  compleatly 
happy  in  himfelf  from  all  eternity,  is  his  own 
happinefs.  His  felf-fufficiency  (b),  that  eternal 
and  infinite  fatisfadtion  and  complacency  he 
has  in  himfelf,  is  the  peculiar  and  moft  com- 
pleat  felicity  of  that  fupreme  Being,  who  de- 
rives his  exiftence  from  himfelf,  and  has  given 
being  to  every  thing  elfe;  which  Chryfoftom 
has  well  exprcffed  by  faying,  "  That  it  is  God's 
te  peculiar  property  to  ftand  in  need  of  no- 
tc  thing  (c)."  And  Claudius  Victor  beautifully 


(/?)  Ecclef.  X.  15.      ( 

defcribes 


Lea.  III.  Of  Happinefs.  21 

defcribes  him,  cc  as  vetted  with  all  the  majefty 
"  of  creative  power,  comprehending  in  his  in- 
"  finite  mind  all  the  creatures  to  be  afterwards 
"  produced,  having  all  the  revolutions  of  time 
"  conftantly  prelent  to  his  all-feeing  eye,  and 
"  being  an  immenfe  and  moft  glorious  kingdom 
«  to  himfelfY^I." 

Yet,  ail  we  can  fay  of  this  primary  uncreated 
Majefty  and  felicity,  is  but  mere  talking  to  little  or 
no  fort  of  purpofej  for  here  not  only  words  fail 
us,  but  even  thought  is  at  a  ftand,  and  quite  over- 
powered, when  we  furvey  the  fupreme,  fdf- 
exiftent  Being  (e),  perfectly  happy  and  glorious 
in  the  fole  enjoyment  of  his  own  infinite  per- 
fections, throughout  numberlefs  ages,  without 
angels,  men,  or  any  other  creature  :  So  that  the 
poet  had  reafon  to  fay,  "  What  eye  is  fo  ftrong, 
'*  that  the  matchlefs  brightnefs  of  thy  glory 
"  will  not  dazzle  it,  and  make  it  clofe  (f)  ?" 

Let  us,  therefore,  defcend  into  ourfelves,  but 
with  a  view  to  return  to  him.  again,  and  not 

(/)  Regnabatq;   potens  in  majeftate  creandi, 

Et  facienda  videns,  gignendaq;  mente  capaci, 
Secula  defpiciens,  &  quicquid  tempora  volvunt 
Prefens  Temper  habens  :  immenfum  mole  beata 
Regnum  erat  ipfe  fibi. 


(f) 


'Ov  ««T«f*v3-£i.  Synof.  Hym.  Tert. 

C  3  only 


22  .  Of  Happinefs.  Led:.  III. 

only  fo,  but  in  fuch  a  manner,  that  the  end 
and  defign  of  our  defcending  to  enquire  into 
our  own  fituation  be,  that  we  may,  with  great- 
er advantage,  return  and  reafcend  to  God  :  for, 
if  we  enquire  into  our  own  ultimate  end,  this 
difquifition  muft  rife  above  all  other  beings,  and 
at  lad  terminate  in  him  ;  becaufe  he  himfelf  is 
that  very  end,  and  out  of  him  there  is  neither 
beginning  nor  end.  The  felicity  of  angels, 
which  is  an  intermediate  degree  of  happinefs, 
we  {hall  not  infift  on,  not  only  becaufe  it  is 
foreign  to  our  purpofe,  but  alfo  becaufe  our  fe- 
licity and  theirs  will  be  found  upon  the  matter  to 
Be  precifely  the  fame. 

With  regard  to  our  own  happinefs,  we  fhall 
firft  mew,  that  fuch  a  happinefs  really  exifts  -3 
and,  next,  enquire  what  it  is,  and  wherein  it  con- 
Ms.  We  afiert  then,  that  there  is  fuch  a  thing 
as  human  felicity  :  and  this  ought  rather  to  be 
taken  for  granted  as  a  matter  unqueftiona'ole, 
than  ftridly  proved.  But  when  I  fpeak  of  hu- 
man felicity,  I  am  well  fatisfied  you  will  not 
imagine,  I  mean  fuch  a  happinefs  as  may  be  had 
from  human  things,  but  that  I  take  the  term 
fubje&ively,  and  underftand  by  it  the  happinefs 
of  man.  Now,  he  who  would  deny,  that  this  is 
not  only  among  the  number  of  poffibles,but  actu- 
ally attained  by  fome  part,  at  lea  ft,  of  the  human 
race,  would  not  only  render  himfelf  unworthy 

of 


Led.  III.  Of  Hafpinefe.  23 

of  fuch  happinefs,  but  even  of  human  nature 
itfelf  -,  becaufe  he  would  thereby  do  all  in  his 
power  to  deprive  it  of  its  higheft  expectations, 
and  its  greateft  honour:  but,  whoever  allows, 
that  all  things  were  produced  by  the  hand  of  an 
infinitely  wife  Creator,  cannot  poffibly  doubt, 
that  man,  the  head  and  ornament  of  all  his  vifi- 
ble  works,  was  made  capable  of  a  proper  and 
fuitable  end.  The  principal  beauty  of  the  crea- 
tion confifts  in  this,  that  all  things  in  it  are  dif- 
pofed  in  the  moft  excellent  order,  and  every 
particular  intended  for  fome  noble  and  fuitable  end  ; 
and  if  this  could  not  be  faid  of  man,  who  is  the 
glory  of  the  vifible  world,  what  a  great  defor- 
mity muft  it  be,  how  great  a  gap  in  nature  (g); 
and  this  gap  muft  be  the  greater,  that,  as  we 
have  already  obferved,  man  is  naturally  endued 
with  ftrong  and  vigorous  defires  towards  fuch 
an  end  :  yet,  on  this  abfurd  fuppofition,  "  all 
"  fuch  deiires  and  expectations  would  be  vain, 
"  and  to  no  purpofe  (b)  ;"  and  fo  fomething 
might  be  faid  in  defence  of  that  peevifh  and 
impatient  expreffion,  which  efcaped  the  Pfalmift 
in  a  fit  of  exceffive  forrow,  and  he  might  have 
an  excufe  for  faying,  "  Why  haft  thou  made 
"  all  men  in  vain  (?)  ?"  This  would  not  only 


(g) 
(  h) 

(/)  Pfal.  Ixxxix.  47. 

C  4.  '       have 


24  Of  Happlnefs.  Led.  Ill, 

have  been  a  frightful  gap  in  nature,  but,  if  I  am 
allowed  fo  to  fpeak,  at  this  rate  the  whole  hu- 
man race  muft  have  been  created  in  mifery, 
and  expofed  to  unavoidable  torments,  from 
which  they  could  never  have  been  relieved,  had 
they  been  formed  not  only  capable  of  a  good 
quite  unattainable,  and  altogether  without  their 
reach ;  but  alfo  with  ftrong  and  reftlefs  defires  to- 
wards that  impoflible  good.  Now,  as  this  is  by  no" 
means  to  be  admitted,  there  muft  necefTarily  be 
fome  full,  permanent,  and  fatisfying  good,  that 
may  be  attained  by  man,  and  in  the  pofleffion 
of  which  he  muft  be  truly  happy. 

When  we  revolve  thefe  things  in  our  minds, 
do  we  not  feel  from  within  a  powerful  impulfe 
exciting  us  to  fet  afide  all  other  cares,  that  we 
may  difcover  the  one  chief  good,  and  attain  to 
the  enjoyment  of  it  ?  While  we  inhabit  thefe 
bodies,  I  own  we  lie  under  a  neceffity  of  ufing 
corporeal  and  fading  things ;  but  there  is  no  ne- 
cefllty  that  we  mould  be  flaves  to  our  bellies  and 
the  lufts  of  the  flefh,  or  have  our  affections 
glued  to  this  earth  :  nay,  that  it  fhould  be  fo, 
is  the  higheft  and  moft  intolerable  indignity. 
Can  it  be  thought,  that  man  was  born. merely 
to  cram  himfelf  with  victuals  and  drink,  or 
gratify  the  other  appetites  of  a  body,  which  he 
has  in  common  with  the  brutes  ?  to  fnuff  up 
the  wind,  to  entertain  delufive  and  vain  hopes 

all 


Left.  III.  Of  Happmefs.  25 

all  the  days  of  his  life,  and,  when  that  fhort 
fcene  of  madnefs  is  over,  to  be  laid  in  the  grave, 
and  reduced  to  his  original  dufl  ?  Far  be  it  from 
us  to  draw  fuch  conclufions :  there  is  certainly 
fomething  beyond  this,  fornething  fo  great  and 
lading,  that,  in  refpecl  of  it,  the  fhort  point  of 
time  we  live  here,  with  all  its  buftle  of  bufmefs 
and  pleafures,  is  more  empty  and  vanishing  than 
fmoke.  "  I  am  more  confiderable,  fays  R.  S. 
"  and  born  to  greater  matters,  than  to  become 
"  the  (lave  of  my  diminutive  body  (k)  ?"  With 
how  much  greater  truth  might  we  fpeak  thus, 
were  we  regenerated  from  heaven  ?  Let  us  be 
afhamed  to  live  with  our  heads  bowed  down,  like 
groveling  beafts  gazing  upon  the  earth,  or  even 
to  catch  at  the  vain  and  airy  madows  of  fcience, 
while,  in  the  mean  time,  we  know  not,  or  do 
not  confider,  whence  we  took  our  rife,  and 
whither  we  are  foon  to  return,  what  place  is  to 
receive  our  fouls,  when  they  are  fet  at  liberty 
from  thefe  bodily  prifons.  If  it  is  the  principal 
defire  of  your  fouls  to  underftand  the  nature  of 
this  felicity,  and  the  way  that  leads  to  it,  fearch 
the  Scriptures;  for,  from  them  alone,  we  all 
think,  or  profefs  to  think,  we  can  have  eternal 
life.  I  exhort,  and  befeech  you,  never  to  fuffer 

(-4)  Major  fum,  &  ad  majora  genitus,  quam  ut  fim  mancipium 
*  jnci  corpufculi. 

fo 


26  O/  Happinefs.  Led.  III. 

fo  much  as  one  day  to  pafs,  either  thro'  lazy 
negligence,  or  too  much  eagernefs  in  inferior 
ftudies,  without  reading  fome  part  of  the  facred 
records,  with  a  pious  and  attentive  difpofition  of 
mind;  ftill  joining  with  your  reading  fervent 
prayer,  that  you  may  thereby  draw  down  that 
divine  light,  without  which  fpiritual  things  can- 
not be  read  and  underftood.  But  with  this 
light  mining  upon  them,  it  is  not  poffible  to 
exprefs  how  much  fweeter  you  will  find  thefe 
infpired  writings,  than  Cicero,  Demofthenes,  Ho- 
mer, Ariftotle,  and  all  the  other  orators,  poets, 
and  philofophers.  They  reafon  about  an  imagina- 
ry felicity,  and  every  one  in  his  own  way  advances 
fome  precarious  and  uncertain  thoughts  upon  it ; 
but  this  book  alone  (hews  clearly,  and  with  ab- 
folute  certainty,  what  it  is,  and  points  out  the 
way  that  leads  to  the  attainment  of  it.  This  is 
that  which  prevailed  with  St.  Auguftine  to  ftudy 
the  Scriptures,  and  engaged  his  affection  to  them. 
"  In  Cicero,  and  Plato,  and  other  fuch  writers, 
"  fays  he  (/),  I  meet  with  many  things  wittily 
"  faid,  and  things  that  have  a  moderate  ten- 
*'  dency  to  move  thepaffions;  but  in  none  of 
"  them  do  I  find  thefe  words,  Come  unto  me, 

(/)  Apud  Ciceronem  &  Platonem,  aliofque  ejufmodi  fcrip- 
tores,  multafunt  acute  didla,  &  leniter  calentia,  fed  in  iis  omni- 
bus hoc  non  invenio,  Venite  ad  roe,  &c.  MATT.  xii.  28. 

"  all 


Led.  IV.  Of  Happinefs.  27 

"  all  ye  that  labour,  and  are  heavy  laden,  and  I 
"  will  give  you  reft." 


LECTURE      IV. 

In  which  it  is  proved  that  HUMAN  FELICITY 
cannot  be  found  either  in  the  Earth,  or  earthly 
Things. 

WE  are  all  in  queft  of  one  thing,  butal- 
moft  all  of  us  out  of  the  right  road  : 
therefore,  to  be  fure,  the  longer  and  the  more 
fwiftly  we  move  in  a  wrong  path,  the  farther 
we  depart  from  the  object  of  our  defires :  and 
if  it  is  fo,  we  can  fpeak  or  think  of  nothing 
more  proper  and  feafonable,  than  of  enquiring 
about  the  only  right  way,  whereby  we  may  all 
come  to  fee  the  bright  fountain  of  goodnefs  (a). 
I  know  you  will  remember,  that,  on  the  laft  oc- 
cafion,  we  propofed  the  moft  important  of  all 
queftions,  viz.  that  concerning  our  ultimate  end, 
or  the  way  to  difcover  true  happinefs  j  to  which 
we  afferted,  that  all  mankind  do  afpire  with  a 

(«)  Boni  fontem  vifere  lucidum. 

natural 


*28  Of  Happinefs.  Left.  IV. 

natural,  and  therefore  a  conftant  and  uniform  ar- 
dour (b)  ;  or  rather,  we  fuppofed,  that  all  arc 
fufficiently  acquainted  with  this  happinefs,  nay, 
really  do,  or  at  leaft  may  feel  it  within  them, 
if  they  thoroughly  know  themfelves.  For  this 
is  the  end  of  the  labours  of  men,  to  this  tend 
all  their  toils  j  this  is  the  general  aim  of  all,  not 
only  of  the  (harp-fighted,  but  the  blear-eyed 
and  fhort-fighted  (c}>  nay,  even  of  thofe  that 
are  quite  blind  j  who,  though  they  cannot  fee 
the  mark  they  propofe  to  themfelves,  yet  are  in 
hopes  of  reaching  it  at  laft  :  that  is  to  fay,  tho' 
their  ideas  of  it  are  very  confufed  and  imperfect, 
they  all  delire  happinefs  in  the  obvious  fenfe  of 
the  word.  We  have  alfo  obferved,  that  this 
term,  in  its  general  acceptation,  imports  that 
full  and  perfect  good  which  is  fuited  to  intelli- 
gent nature  (d).  It  is  not  to  be  doubted,  but  the 
felicity  of  the  Deity,  as  well  as  his  being,  is  in 
himfelf,  and  from  himfelf  ;  but  our  enquiry  is 
concerning  our  own  happinefs.  We  alfo  pofi- 
tively  determined,  that  there  is  fome  blefled 
end  fuited  and  adapted  to  our  nature  ;  and  that 
this  can  by  no  means  be  denied  :  for  fince  all 
parts  of  the  univerfe  have  proper  ends  fuited 
and  adapted  to  their  natures,  that  the  moft  no- 


lip  fcToy  re,    t^ooi  T 

ble 


Led.  IV.  Of  Happinefs.  29 

ble  and  excellent  creature  of  the  whole  fublu- 
nary  world,  mould,  in  this,  be  defective,  and 
therefore  created  in  vain,  would  be  fo  great  a 
folecifm,  fuch  a  deformity  in  the  whole  fabric, 
and  fo  unworthy  of  the  fupreme  and  all-wife 
Creator,  that  it  can  by  no  means  be  admitted, 
nor  even  fo  much  as  imagined.  This  point  being 
fettled,  viz.  that  there  is  fome  determinate  good, 
in  the  poffeflion  whereof  the  mind  of  man  may 
be  fully  fatisfied,  and  at  perfect  reft,  we  now 
proceed  to  enquire  what  this  good  is,  and  where 
it  may  be  found. 

The  firft  thing,  and  at  the  fame  time  a  very 
confiderable  ftep  towards  this  difcovery,  will  be, 
to  fliew  where,  and  in  what  things  this  perfect 
good  is  not  to  be  found  ;  not  only  becaufe  this 
point  being  fettled,  it  will  be  eafier  to  determine 
wherein  it  actually  conlifts ;  nay,  the  latter  will 
naturally  flow  from  the  former:  but  alfo  be- 
caufe, as  has  been  obferved,  we  mall  find  the 
far  greater  part  of  mankind  purfuing  vain  ma- 
dows  and  phantoms  of  happinefs,  and  through- 
out their  whole  lives  wandering  in  a  great  varie- 
ty of  bye-paths,  feeking  the  way  to  make  a  pro- 
per improvement  of  life,  almoiT,  always  hunting 
for  that  chief  good  where  it  is  not  to  be  found. 
They  muft  firft  be  recalled  from  this  rambling 
and  fruitlefs  courfe,  before  they  can  poffibly  be 
directed  into  the  right  road.  1  (hall  not  fpin  out 

this 


30  Of  Happinefs.  Left.  IV. 

this  negative  propofhion,  by  dividing  the  fubjecT: 
of  it  into  fever al  branches,  and  infifting  fepa- 
rately  upon  every  one  of  them  ;  but  confider  all 
thefe  errors  and  miftakes,  both  vulgar  and  prac- 
tical, fpeculative  and  philofophical,  however 
numerous  they  may  be,  as  comprehended  under 
one  general  head,  and  fully  obviate  them  all  by 
one  fingle  propofition,  which,  with  divine  af- 
fiftance,  I  {hall  explain  to  you  in  this  Lecture, 
and  that  very  briefly. 

The  propofition  is,  that  human  felicity,  or 
that  full  and  compleat  good  that  is  fuited  to  the 
nature  of  man,  is  not  to  be  found  in  the  earth, 
nor  in  earthly  things. 

Now,  what  if,  inftead  of  further  proof  or  il- 
luftration,  I  mould  only  fay,  if  this  perfect  fe- 
licity is  to  be  found  within  this  vifible  world, 
or  the  verge  of  this  earthly  life,  let  him,  pray, 
who  hath  found  it  out,  ftand  forth :  let  him 
tell,  who  can,  what  ftar,  of  whatever  magnitude, 
what  conftellation  or  combination  of  ftars,  has 
fo  favourable  an  afpect,  and  fo  benign  an  in- 
fluence, or  what  is  that  firigular  good,  or  affem- 
blage  of  good  things  in  this  earth,  that  can 
confer  upon  mankind  a  happy  life  ?  All  things 
that,  like  bright  ftars,  have  hitherto  attracted 
the  eyes  of  men,  vaniming  in  a  few  days,  have 
proved  themfelves  to  be  comets,  not  only  of 
no  benign,  but  even  of  pernicious  influence : 

according 


Left.  IV.  Of  Happinefs.  3 1 

according  to  the  faying,  "  There  is  no  comet 
<£  but  what  brings  fome  mifchief  along  with 
<c  it  (e)."  All  that  have  ever  lived  during 
fo  many  ages,  that  the  world  has  hitherto  lafted, 
noble  and  ignoble,  learned  and  unlearned,  fools 
and  wife  men,  have  gone  in  fearch  of  happinefs : 
Has  ever  any  of  them  all,  in  times  paft,  or  is 
there  any  at  this  day  that  has  faid,  I  have  found 
it  (/)  ?  Different  men  have  given  different  defi- 
nitions and  defcriptions  of  it,  and,  according  to 
their  various  turns  of  mind,  have  painted  it  in  a 
great  variety  of  fhapes ;  but,  fince  the  creation 
of  the  world,  there  has  not  been  fo  much  as  one 
that  ever  pretended  to  fay,  Here  it  is,  I  have  it, 
and  have  attained  the  full  pofleffion  of  it.  Even 
thofe,  from  whom  moft  was  to  be  expected, 
-men  of  the  utmoft  penetration,  and  moft  pro- 
perly qualified  for  fuch  refearches,  after  all  their 
labour  and  induftry,  have  acknowledged  their 
difappointment,  and  that  they  had  not  found  it. 
But  it  would  be  wonderful  indeed,  that  there 
{hould  be  any  good  fuited  to  human  nature  (g), 
and  to  which  mankind  were  born,  and  yet  that 
it  never  fell  to  the  (hare  of  any  one  individual 
of  the  fons  of  men ;  unlefs  it  be  faid,  that  the 
things  of  life,  in  this  refpect,  refemble  the  fpe- 


(/)  top**.  (s) 

culations 


32  Of  Happinefs.  Left.  IV. 

culations  of  the  fchools  ;  and  that,  as  they  talk 
about  objefts  of  knowledge  that  were  never 
known,  fo  there  was  fome  good  attainable  by 
men,  which  was  never  actually  attained. 

But  to  look  a  little  more  narrowly  into  this 
matter,  and  take  a  tranlient  view  of  the  feveral 
periods  of  life.  Infants  are  fo  far  from  attaining 
to  happinefs,  that  they  have  not  yet  arrived  at 
human  life;  yet,  if  they  are  compared  with 
thofe  of  riper  years,  they  are,  in  a  low  and  im- 
proper fenfe,  with  regard  to  two  things,  inno- 
cence and  ignorance,  happier  than  men  :  for 
there  is  nothing  that  years  add  to  infancy  fo  in- 
variably, and  in  fo  great  abundance,  as  guilt  and 
pollution  j  and  the  experience  and  knowledge 
of  the  world  which  they  give  us,  do  not  fo  much 
improve  the  head,  as  they  vex  and  diftrefs  the 
heart.  So  that  the  great  man  reprefented  in  the 
tragedy  embracing  his  infant,  who  knew  no- 
thing of  his  own  mifery,  feems  to  have  had  fome 
reafon  to  fay,  <c  That  thofe,  who  know  nothing, 
<c  enjoy  the  happieft  life  (£)."  And,  to  be  fure, 
what  we  gain  by  our  progrefs  from  infancy  to 
youth  is,  that  we  thereby  become  more  expofed 
to  the  miferies  of  life,  and,  as  we  improve  in  the 
knowledge  of  things,  our  pains  and  torments 
are  alfo  increafed  ;  for  either  children  are  put  to 


(b)  To  yiStcu  t*vi 

fervile 


Led.  IV.  Of  Happinefs*  33 

fervile  employments,  or  mechanic  arts  -,  or,  if 
they  happen  to  have  a  more  genteel  and  liberal 
education,  this  very  thing  turns  to  a  punifh^ 
ment,  as  they  are  thereby  fubje&ed  to  rods, 
chaftifements,  and  the  power  of  parents  and  in- 
ftruclors,  which  is  often  a  kind  of  petty  tyranny; 
and,  when  the  yoke  is  lightened  with  the  great- 
eft  prudence,  it  ftill  feems  hard  to  be  born,  as 
it  is  above  the  capacity  of  their  young  minds, 
thwarts  their  wifhes  and  inclinations,  and  en- 
croaches upon  their  beloved  liberty. 

Youth,  put  in  full  poffeffion  of  this  liberty, 
for  the  moil  part  ceafes  to  be  matter  of  itfelf ; 
nor  can  it  be  fo  truly  faid  to  be  delivered  from 
its  former  mifery,  as  to  exchange  it  for  a  worfe, 
even  that  very  liberty.  It  leaves  the  harbour,  to 
fail  thro'  quickfands  and  Syrens ;  and,  when 
both  thefe  are  patted,  launches  out  into  the  deep 
fea.  Alas  1  to  what  various  fates  is  it  there  ex- 
pofed  ?  How  many  contrary  winds  does  it  meet 
with  ?  How  many  florins  threatening  it  with 
(hipwreck  ?  How  many  mocks  has  it  to  bear 
from  avarice,  ambition,  and  envy,  either  in  con- 
fequence  of  the  violent  ftirrings  of  thofe  pafiions 
within  itfelf,  or  the  fierce  attacks  of  them  from 
without  ?  And  amidft  all  thefe  tempefts,  the 
(hip  is  either  early  overwhelmed,  or  broken  by 
ftorms,  and,  worn  cut  by  old  age,  at  Jaft  falls 
to  pieces. 

D  Npr 


34  Of  Happinefs.  Led.  IV. 

Nor  does  it  much  fignify  what  ftate  of  life 
one  enters  into,  or  what  rank  he  holds  in  hu- 
man fociety  ;  for  all  forms  of  bufinefs  and  con- 
ditions of  life,  however  various  you  may  fuppofe 
them  to  be,  are  expofed  to  a  much  greater  variety 
of  troubles  anddiftreffes,  fome  to  prefTures  more 
numerous  and  more  grievous  than  others,  but 
all  to  a  great  many,  and  every  one  to  fome  pe- 
culiar to  itfelf.  If  you  devote  yourfelf  to  eafe 
and  retirement,  you  cannot  avoid  the  reproach 
and  uneafinefs  that  conftantly  attend  an  indolent, 
an  ufelefs,  and  lazy  life.  If  you  engage  in  bu- 
iinefs,  whatever  it  be,  whether  you  commence 
merchant,  foldier,  farmer,  or  lawyer,  you  al- 
ways meet  with  toil  and  hazard,  and  often  with 
heavy  misfortunes  and  loffes.  Celibacy  expofes 
to  folitude;  marriage,  to  folicitude  and  cares. 
Without  learning  you  appear  plain  and  unpo- 
lifhed  j  but,  on  the  other  hand,  the  fludy  of 
letters  is  a  matter  of  immenfe  labour,  and,  for 
the  moft  part,  brings  in  but  very  little,  either 
with  regard  to  the  knowledge  you  acquire  by  it, 
or  the  conveniencies  of  life  it  procures.  But  I 
will  enlarge  no  farther  j  you  find  the  Greek 
and  Latin  poets  lamenting  the  calamities  of  life, 
in  many  parts  of  their  works,  and  at  great 
length  :  nor  do  they  exaggerate  in  the  leafr. ; 
they  even  fall  fhort  of  the  truth,  and  only  enu- 
merate a  few  evils  out  of  many. 

The 


Led.  IV.  Of  Hapfinefl.  35 

The  Greek  epigram,  afcribed  by  fome  to  Po- 
fidipus,  by  others  to  Crates  the  Cynic  philofo- 
pher,  begins  thus,  "  What  ftate  of  life  ought 
IC  one  to  chufe,  &c.  (/')  ?"  and  having  enume- 
rated them  alljConcludes  in  this  manner,  "  There 
"  are  then  only  two  things  eligible,  either  never 
"  to  have  been  born,  or  to  die  as  foon  as  one 
"  makes  his  appearance  in  the  world  (£}." 

But  now,  leaving  the  various  periods  and 
conditions  of  life,  let  us,  with  great  brevity,  run 
over  thofe  things  which  are  looked  upon  to  be 
the  greateft  bleffings  in  it,  and  fee  whether  any 
of  them  can  make  it  completely  happy.  Can 
this  be  expected  from  a  beautiful  outfide  ?  No  $ 
this  has  rendered  many  miferable,  but  never 
made  one  happy  ;  for  fuppofe  it  to  be  fometimes 
attended  with  innocence,  it  is  furely  of  a  fading 
and  perifhing  nature,  "  the  fport  of  time  or 
"  difeafe  (/)."  Can  it  be  expected  from  riches? 
Surely  no  ;  for  how  little  of  them  does  the  owner 
poffefs,  even  fuppoling  his  wealth  to  be  ever 
ib  great  ?  What  a  frnall  part  of  them  does  he 
ufe  or  enjoy  himfelf  ?  and  what  has  he  of  the 
reft  but  the  pleafure  of  feeing  them  with  his 
eyes  ?  Let  his  table  be  loaded  with  the  greateft 


@6»,    &C. 

(/t)  Er'  a^a  -TOM  SVIHIII&'  ^ipEcrjj  ^  TO  ysvio$a,i  (M^nnr'  r>  S 


D  2  variety 


36  Of  Happinefs.  Left.  IV. 

variety  of  delicious  dirties,  he  fills  his  belly  ouF 
of  one  j  and  if  he  has  an  hundred  beds,  he  lies 
but  in  one  of  them.  Can  the  kingdoms,  thrones 
and  fceptres  of  this  world  confer  happinefs  ? 
No  3  we  learn  from  the  hiftories  of  all  ages,  that 
not  a  few  have  been  tumbled  down  from  thefe 
by  fudden    and    unexpected  revolutions,    and 
thofe  not  fuch  as  were  void  of  conduct  or  cou- 
rage, but  men   of  great  and  extraordinary  abi- 
lities j  and  that  thofe  who  met  with  no  fuch 
misfortunes,   were  ftill  far  enough  from  happi- 
nefs, is  very  plain  from  the  fituation  of  their  af- 
fairs, and  in  many  cafes  from  their  own  confef- 
fion.    The  faying  of  Auguftus  is  well  known: 
€£  I  wifli  I  had  never  been  married,  and  had  died 
"  childlefs  (m)  :"  and  the  expreffion  of  Severus 
at  his  death,  "  I  became  all  things,  and  yet  it 
"  does  not  profit  me  (»)."     But  the  moft  noted 
faying  of  all,  and  that  which  beft  deferves  to 
be  known,  is  that  of  the  wifeft  and  moft  flourifh- 
ing  king,  as  well  as  the  greateft  preacher,  who, 
having  exactly  computed  all  the  advantages  of 
his  exalted  dignity  and  royal  opulence,  found 
this  to  be  the  fum  total  of  all,  and  left  it  on  re- 
cord for  the  infpection  of  pofterity  and  future 
ages,  "  Vanity  of  vanities,  all  is  vanity.'' 

(«)  ei$  otp&ov  uyafMsl*  tptvau  ayovo;  T  ctvohtrxt, 

AH 


Left.  IV.  Of  Happtnefs.  37 

All  this  may  poffibly  be  true  with  regard  to 
the  external  advantages  of  men  j  but  may  not 
happinefs  be  found  in  the  internal  goods  of  the 
mind,  fuch  as  wifdom  and  virtue  ?  Suppofe 
this  granted  ;  ftill  that  they  may  confer  perfect 
felicity,  they  muft,  of  neceffity,  be  perfect 
themfelves.  Now,  {hew  me  the  man,  who, 
even  in  his  own  judgment,  has  attained  to  per- 
fedion  in  wifdom  and  virtue :  even  thofe  who 
were  accounted  the  wifeft,  and  actually  were 
fo,  acknowledged  they  knew  nothing;  nor  was 
there  one  among  the  moft  approved  philofophers, 
whofe  virtues  were  not  allayed  with  many  ble- 
mimes.  The  fame  muft  be  faid  of  piety  and  true 
religion,  which,  though  it  is  the  beginning  of 
felicity,  and  tends  directly  to  perfection  j  yet,  as 
in  this  earth  it  is  not  full  and  compleat  itfelf, 
it  cannot  make  its  poffeffors  perfectly  happy. 
The  knowledge  of  the  moft  exalted  minds  is 
very  obfcure,  and  almoft  quite  dark,  and  their 
practice  of  virtue  lame  and  imperfect.  And 
indeed  who  can  have  the  boldnefs  to  boaft  of 
perfection  in  this  refpect,  when  he  hears  the 
great  Apoftle  complaining  of  the  law  of  the  flefh, 
and  pathetically  exclaiming,  "  Who  {hall  deii- 
<{  ver  me  from  this  body  of  death,  &c.  (0)" 
Befides,  tho'  wifdom  and  virtue,  or  piety,  were 
perfect,  fo  long  as  we  have  bodies,  we  muft, 

(o)  Rom.  vii.  24. 

D  3  -at 


38  Of  Happinefs.  Left.  IV. 

at  the  fame  time,  have  all  bodily  advantages, 
in  order  to  perfect  felicity.  Therefore  the  Sa- 
tyrift  fmartly  ridicules  the  wife  man  of  the  Stoics, 
<c  He  is,  fays  he,  free,  honoured,  beautiful,  a 
"  king  of  kings,  and  particularly  happy,  except 
"  when  he  is  troubled  with  phlegm  (/>)." 

Since  thefe  things  are  fo,  we  muft  raife  our 
minds  higher,  and  not  live  with  our  heads 
bowed  down  like  the  common  fort  of  mankind  j 
who,  as  St.  Auguftine  exprefles  it,  look  for  a 
happy  life  in  the  region  of  death  (q).  To  fet 
our  hearts  upon  the  perifhing  goods  of  this 
wretched  life,  and  its  muddy  pleafures,  is  not 
the  happinefs  of  men,  but  of  hogs;  and  if  plea- 
fure  is  dirt,  other  things  are  but  fmoke.  Was 
this  the  only  good  propofed  to  the  defires  and 
hopes  of  men,  it  would  not  have  been  fo  great 
a  privilege  to  be  born.  Be  therefore  advifed, 
young  gentlemen,  and  beware  of  this  poifonous 
cup,  left  your  minds  thereby  become  brutifh, 
and  fall  into  a  fatal  oblivion  of  your  original,  and 
your  end  :  turn  that  part  of  your  compofition, 
which  is  divine,  to  God  its  creator  and  father, 
without  whom  we  can  neither  be  happy,  nor 
indeed  be  at  all. 


Dives, 


Liber  honoratus,  pulcher,  rex  denique  regum, 
Pracipue  fcelix,  nifi  cum  pituita  molefta  eft. 

Beatam  vitam  puaerunt  in  regionc  mortis. 

LEC- 


Left.  V.       Of  the  Immortality,  &c.  39 


LECTURE     V. 

Of  the  IMMORTALITY  of  the  SOUL. 

THERE  are  many  things  that  keep  man- 
kind employed,  particularly  bufmefs, 
or  rather  trifles  -,  for  fo  the  affairs,  which  are 
in  this  world  confidered  as  moft  important, 
ought  to  be  called,  when  compared  with  that  of 
minding  our  own  valuable  concerns,  knowing 
ourfelves,  and  truly  confulting  our  higheft 
interefts  ;  but  how  few  are  there  that  make  this 
their  ftudy?  The  definition  you  commonly  give 
of  man  is,  that  he  is  a  rational  creature  ;  tho', 
to  be  fure,  it  is  not  applicable  to  the  generality 
of  mankind,  unlefs  you  underftand,  that  they 
are  fuch,  not  actually,  but  in  power  only,  and 
that  very  remote.  They  are,  for  the  moft  part 
at  leaft,  more  filly  and  foolifh  than  children, 
and,  like  them,  fond  of  toys  and  rattles  :  they 
fatigue  themfelves  running  about  and  faunter- 
ing  from  place  to  place,  but  do  nothing  to 
purpofe. 

What  a  wonder  it  is,  that  fouls  of  a  heaven- 

ly original  have  fo  far  forgot  their  native  country, 

and  are  foimmerfed  in  dirt  and  mud,  that  there 

are  few  men  who  frequently  converfe  with  them- 

D  4.  felves 


40  Of  'tie  Immortality  Led.  V, 

felves  about  their  own  ftate,  thinking  gravely  of 

their  original  and  their  end,  ferioufly  laying  to 

heart,  that,  as  the  pcet  exprefles  it,  "  Good 

*'  and  evil  are  fet  before  to  mankind  (0)5"  and, 

after  mature  confideration,   not  only  think  it 

the  moft  wife  and  reafonable  courfe,  but  are  alfo 

fully  refolved  to  exert  themfelves  to  the  utmoft, 

in  order  to  arrive  at   a  fovereign  contempt  of 

earthly  things,  and  afpire  to  thefe  enjoyments 

that  are  divine  and  eternal.     For  our  parts,  I  am 

fully  perfuaded  we  will  be  of  this  mind,  if  we' 

ferioufly  reflect  upon  what  has  been  faid.     For 

If  there  is,  of  neceffity,  a  compleat,  permanent, 

and  fatisfying  good  intended  for  man,  and  no 

fuch  good  is  to  be  found  in  the  earth  or  earthly 

things,  we  muft  proceed  farther,  and  look  for 

it  forne  where  elfe  j  and  in  confequence  of  this 

conclude,  that  man  is  not  quite  extinguifhed  by 

.death,  but  removes  to  another  place,  and  that 

the  human  foul  is  by  all  means  immortal. 

Many  men  have  added  a  great  variety  of  dif- 
ferent arguments  to  fupport  this  conclufion, 
fome  of  them  ftrong  and  folid,  and  others,  to 
fpeak  freely,  too  metaphyflcal,  and  of  little 
ftrength,  especially  as  they  are  as  obfcure,  as 
eafily  denied,  and  as  hard  to  be  proved,  as  that 
very  conclufion,  in  fupport  of  which  they  are 
adduced. 


(«)  flrj  rot  tufysatwn  aojttx  j  #y«$o> 

They 


Led.  V.  of  the  Soul.  4 1 

They  who  reafon  from  the  immaterial  nature 
of  the  foul,  and  from  its  being  infufed  into  the 
body,  as  alfo  from  its  method  of  operation, 
which  is  confined  to  none  of  the  bodily  organs, 
may  eafily  prevail  with  thofe  who  believe  thefe 
principles,  to  admit  the  truth  of  the  conclufion 
they  want  to  draw  from  them  ;  but  if  they  meet 
\vith  any  who  obftinately  deny  the  premises,  or 
even  doubt  the  truth  of  them,  it  will  be  a  mat- 
ter of  difficulty  to  fupport  fuch  hypothefes  with 
clear  and  conclusive  arguments.  If  the  foul  of 
man  was  well  acquainted  with  itfelf,  and  folly 
underflood  its  own  nature ;  if  it  could  invefti- 
gate  the  nature  of  its  union  with  the  body,  and 
the  method  of  its  operation  therein,  we  doubt 
not,  but  from  thence  it  might  draw  thefe, 
and  other  fuch  arguments  of  its  immorta- 
lity; but  fmce,  fhut  up  in  the  prifon  of  a  dark 
body,  it  is  fo  little  known,  and  fo  incomprehen- 
fible  to  itfelf;  and  lince,  in  fo  great  obfcurity,  it 
can  fcarce,  if  at  at  all,  difcover  the  leaft  of  its' 
own  features  and  complexion,  it  would  be  a 
very  difficult  matter  for  it  to  fay  much  concern- 
ing its  internal  nature,  or  nicely  determine  the 
methods  of  its  operation.  But  it  would  be  fur- 
prizing,  if  any  one  mould  deny,  that  the  very 
operations  it  performs,  efpecially  thofe  of  the 
more  noble  and  exalted  fort,  are  flrong  marks, 

and 


42  Of  the  Immortality  Left.  V. 

and  confpicuous  characters  of  its  excellence  and 
immortality. 

Nothing  is  more  evident  than  that,  befides 
life  and  fenfe,  and  animal  fpirits,  which  he  has 
in  common  with  the  brutes,  there  is  in  man 
fomething  more  exalted,  more  pure,  and  that 
more  nearly  approaches  to  divinity.  God  has 
given  to  the  former  a  fenfitive  foul,  but  to  us  a 
mind  alfo  ;  and,  to  fpeak  diftinctly,  that  fpirit, 
which  is  peculiar  to  man,  and  whereby  he  is 
raifed  above  all  other  animals,  ought  to  be  call- 
ed mind  rather  than  foul(^).  Be  this  as  it  may, 
it  is  hardly  poffible  to  fay,  how  vaftly  the  human 
mind  excels  the  other  with  regard  to  its  wonder- 
ful powers,  and,  next  to  them,  with  refpect  to 
its  works,  devices,  and  inventions.  For  it  per- 
forms fuch  great  and  wonderful  things,  that  the 
brutes,  even  thofe  of  the  greateft  fagacity,  can 
neither  imitate,  nor  at  all  underftand,  much  lefs 
invent :  nay  man,  tho'  he  is  much  lefs  in  bulk, 
and  inferior  in  flrength  to  the  greateft  part  of 
them ;  yet,  as  lord  and  king  of  them  all,  he 
can,  by  furprifing  means,  bend  and  apply  the 
ftrength  and  induftry  of  all  the  other  creatures, 
the  virtues  of  all  herbs  and  plants,  and,  in  a 
word,  all  the  parts  and  powers  of  this  vifible 
world,  to  the  convenience  and  accommodation 
of  his  own  life.  He  alfo  builds  cities,  erects 
(£)  Animus  potius  dicendus  eft  quam  anima. 

common  - 


Led.  V.  of  the  Soul.  43 

commonwealths,  makes  laws,  conduces  armies, 
fits  out  fleets,  meafurcs  not  only  the  earth,  but 
the  heavens  alfo,  and  invefligates  the  motions 
oftheftars.  He  foretells  eclipfes  many  years 
before  they  happen  j  and,  with  very  little  diffi- 
culty, fends  his  thoughts  to  a  great  diftance,  bids 
them  vifit  the  remoteft  cities  and  countries, 
mount  above  the  fun  and  the  ilars,  and  even 
the  heavens  themfelves. 

But  all  thefe  thingsare  inconfiderable,  and  con- 
tribute but  little  to  our  prefent  purpofe,  in  refpect 
of  that  one  incomparable  dignity  that  refults  to  the 
human  mind  from  its  being  capable  of  religion, 
and  having  indelible  characters  thereof  natural- 
ly ftampt  upon  it.  It  acknowledges  a  God,  and 
worfhips  him ;  it  builds  temples  to  his  honour ; 
it  celebrates  his  never-enough  exalted  Majefty 
with  facrifices,  prayers,  and  praifes,  depends 
upon  his  bounty,  implores  his  aid,  and  fo  carries 
on  a  conftant  correfpondence  with  heaven  :  and, 
which  is  a  very  ftrong  proof  of  its  being  ori- 
ginally from  heaven,  it  hopes  at  laft  to  return 
to  it.  And,  truly,  in  my  judgment,  this  previ- 
ous impreffion  and  hope  of  immortality,  and 
thefe  earneft  defires  after  it,  are  a  very  ftrong 
evidence  of  that  immortality.  Thefe  impref- 
fions,  though  in  moft  men  they  lie  over-power- 
ed, and  almoft  quite  extinguifhed  by  the  weight 
of  their  bodies,  and  an  extravagant  love  to  pre- 
fent 


44  Of  tie  Immortality  Led.  V. 

fent  enjoyments  j  yet,  now  and  then,  in  time 
of  adverfity,  break  forth,  and  exert  them- 
felves,  efpecially  under  the  preffure  of  fevere 
diftempers,  and  at  the  approaches  of  death.  But 
'  thofe  whofe  minds  are  purified, and  theirthoughts 
habituated  to  divine  things,  with  what  conftant 
and  ardent  wifhes  do  they  breathe  after  that  blef- 
fed  immortality  !  How  often  do  their  fouls  com- 
plain within  them,  that  they  have  dwelt  fo  long  in 
fchefe  earthly  tabernacles !  Like  exiles, they  earneft- 
ly  wifh,  make  intereft,  and  ftruggle  hard  to 
regain  their  native  country.  Moreover,  does 
not  that  noble  neglect  of  the  body  and  its  fenfes, 
and  that  contempt  of  all  the  pleafures  of  the 
£e(h,  which  thefe  heavenly  fouls  have  attained, 
evidently  mew,  that,  in  a  mort  time,  they  will 
be  taken  from  hence,  and  that  the  body  and 
foul  are  of  a  very  different,  and  almoft  contra- 
ry nature  to  one  another  -.that  therefore  the  dura- 
tion of  the  one  depends  not  upon  the  other,  but 
is  quite  of  another  kind  ;  and  the  foul,  fet 
at  liberty  from  the  body,  is  not  only  exempted 
from  death,  but,  in  fome  fenfe,then  begins  to  live, 
and  then  firft  fees  the  light.  Had  we  not  this 
hope  to'  fupport  us,  what  ground  would  we 
have  to  lament  our  firfl  nativity,  which  placed 
us  in  a  life  fo  fliort,  fo  diftitute  of  good,  and 
fo  crouded  with  miferies ;  a  life  which  we  pafs 
entirely  in  grafping  phantoms  of  felicity,  and 

fuffering 


Led.  V.  of  the  Soul  45 

fuffering  real  calamities :  fo  that,  if  there 
were  not,  beyond  this,  a  life  and  happinefs  that 
more  truly  deferves  thefe  names,  who  can  help 
feeing,  that  of  all  creatures  man  would  be  the 
moft  miferable,  and,  of  all  men,  the  befl  the 
moft  unhappy. 

For  although  every  wife  man  looks  upon 
the  belief  of  the  immortality  of  the  foul  as  one 
of  the  great  and  principal  fupports  of  religion, 
there  may  poffibiy  be  fome  rare,  exalted,  and 
truly  divine  minds,  who  would  choofe  the  pure 
and  noble  path  of  virtue  for  its  own  fake,  would 
conftantly  walk  in  it,  and,  out  of  love  to  it, 
would  not  decline  the  fevereft  hardfhips,  if  they 
fhould  happen  to  be  expofed  to  them  on  its  ac- 
count ;  yet  it  cannot  be  denied,  that  the  com- 
mon fort  of  chriftians,  tho'  they  are  really  and 
at  heart  found  believers  and  true  chriftians,  fall 
very  far  fhort  of  this  attainment,  and  would 
fcarcely,  if  at  all,  embrace  virtue  and  religion, 
if  you  take  away  the  rewards  -,  which,  I  think, 
the  Apoftle  Paul  hints  at  in  this  expreffion, 
"  If  in  this  life  only  we  have  hope,  we  are  of  all 
"  men  the  mod  miferable  (c)."  The  Apoftler 
indeed,  does  not  intend  thefe  words  as  a  direct 
proof  of  the  immortality  of  the  foul  in  a  feparate 
ftate,  but  as  an  argument  to  prove  the  refurrec- 
tion  of  the  body  ;  which  is  a  doctrine  near  a- 
kio;  and  clofely  connected  with  the  former. 

(c)  i  Cor.  xv.  19. 

For 


46  Of  the  Immortality          Left.  V. 

For  that  great  federation  is  added  as  an  inftance 
of  the  fuperabundance  and  immenfity  of  the 
divine  goodnefs,  whofe  pleafure  it  is,  that  not 
only  the  better  and  more  divine  part  of  man> 
which,  upon  its  return  to  its  original  fource,  is, 
without  the  body,  capable  of  enjoying  a  perfectly 
happy  and  eternal  life,  mould  have  a  glorious 
immortality,  butalfo  that  this  earthly  tabernacle, 
as  being  the  faithful  attendant  and  conftant 
companion  of  the  foul,  through  all  its  toils  and 
labours  in  this  world,  be  alfo  admitted  to  a  mare 
and  participation  of  its  heavenly  and  eternal  feli- 
city 5  that  fo,  according  to  our  Lord's  expreffion, 
every  faithful  foul  may  have  returned  into  its 
bofom,  "  good  meafure,  prefled  down,  fhaken 
"  together,  and  running  over  (d)" 

Let  our  belief  of  this  immortality  be  founded 
entirely  on  divine  revelation,  and  then,  like  a  city 
fortified  with  a  rampart  of  earth  drawn  round  it, 
let  it  be  outwardly  guarded  and  defended  by 
reafon  ;  which,  in  this  cafe,  fuggefts  arguments 
as  ftrong  and  convincing  as  the  fubjecl:  will  ad- 
mit of.  If  any  one,  in  the  prefent  cafe,  promifes 
demonftration,  "  his  undertaking  is  certainly 
"  too  much  (e)  ;"  if  he  deiires  or  expects  it  from 
another,  "  he  requires  too  much  (/")."  There 
are  indeed  very  few  demonftrations  in  philofo- 


(</)  Luke  vi.  38.  (t) 

(  f  )    M/ya  ?u«j'  TO  ai'T59^«. 

phy, 


Lect.V.  of  the  Soul.  47 

phy,  if  you  except  the  mathematical  fciences, 
that  can  be  truly  and  ftriclly  fo  called;  and,  if 
we  enquire  narrowly  into  the  matter,  perhaps 
we  fhall  find  none  at  all  ;  nay,  if  even  the  ma- 
thematical demonftrations  are  examined  by  the 
flrict  rules  and  ideas  of  Ariftotle^the  greateft 
part  of  them  will  be  found  imperfect  and  defec- 
tive. The  faying  of  that  philofopher  is,  there- 
fore, wife  and  applicable  to  many  cafes  :  "  De- 
"  monftrations  are  not  to  be  expected  in  all  cafes, 
<c  but  fo  far  as  the  fubject  will  admit  of 
"  them(£).  But,  if  we  were  well  acquainted 
with  the  nature  and  eflence  of  the  foul,  or  even 
its  precife  method  of  operation  on  the  body,  it 
is  highly  probable  we  could  draw  from  hence 
evident  and  undeniable  demonftrations  of  that 
immortality  which  we  are  now  afTerting  :  where- 
as, fo  long  as  the  mind  of  man  is  fo  little  ac- 
quainted with  its  own  nature,  we  muft  not  ex- 
pect any  fuch. 

But  that  unquenchable  thirfl  of  the  foul, 
we  have  already  mentioned,  is  a  flrong  proof  of 
its  divine  nature  :  a  thirft  not  to  be  allayed  with 
the  impure  and  turbid  waters  of  any  earthly 
good,  or  of  all  worldly  enjoyments  taken  to- 
gether. It  thirfts  after  the  never-failing  foun- 
tain of  good,  according  to  that  of  the  Pfalmifl;, 


C?)   «K  "  vsifu  «7ro5s»f  E»;  diTwrion,  «XX'  t$'  wrw  $!%eiou  TO  twox.si- 
y. 

«  As 


48  Of  the  Immortality  Led.  V. 

"As  the  hart  panteth  after  the  water-brooks(&) :" 
it  thirds  after  a  good,  inviflble,  immaterial,  and 
immortal,  to  the  enjoyment  whereof  the  miniftry 
of  a  body  is  fo  far  from  being  abfolutely  ne^ 
ceffary,  that  it  feels  itfelf  fhutup,  and  confined 
by  that,  to  wliich  it  is  now  united,  as  by  a  par- 
tition-wall, and  groans  under  the  preflure  of  it. 
And  thofe  fouls,  that  are  quite  infenfible  of  this 
thirft,  are  certainly  buried  in  the  body,  as  in 
the  carcafe  of  an  impure  hog  j  nor  have  they  fo 
entirely  divefted  themfelves  of  this  appetite,  we 
have  mentioned,  nor  can  they  po&bly  divefl 
themfelves  of  it,  fo  as  not  to  feel  it  feverely,  to 
their  great  mifery,  fooner  or  later,  either  when 
they  awake  out  of  theirlethargy  within  the  body, 
or  when  they  are  obliged  to  leave  it.  To  con- 
clude :  no  body,  I  believe,  will  deny,  that  we 
are  to  form  our  judgment  of  the  true  nature  of 
the  human  mind,  not  from  the  floth  and  ftupi- 
dity  of  the  moft  degenerate  and  vileft  of  men, 
but  from  the  fentiments  and  fervent  delires  of 
the  beft  and  wifeft  of  the  fpecies. 

Thefe  fentiments,  concerning  the  immorta- 
lity of  the  foul  in  its  future  exiftence,  not  only 
include  no  impoflibility  or  abfurdity  in  them, 
but  are  alfo  every  way  agreeable  to  found  reafon, 
wifdom,  and  virtue,  to  the  divine  ceconomy, 

(}.>}  Pfal.  xlii.  i. 

and 


Led.  V.  of  tie  Soul.  49 

and  the  natural  wishes  and  defines  of  men  ; 
wherefore  moft  nations  have,  with  the  greateft 
reafon,  univerfaliy  adopted  them,  and  the  wifeil 
in  all  countries,  and  in  all  ages,  have  chearfully 
embraced  them.  And  though  they  could  not 
confirm  them  with  any  argument  of  irrefiftible 
force,  yet  they  felt  fomething  within  them  that 
correfponded  with  this  doctrine,  and  always 
looked  upon  it  as  moft  beautiful  and  worthy  of 
credit.  "  Nobody,  fays  Atticus  in  Cicero,  mail 
"  drive  me  from  the  immortality  of  the 
"  foul  (/)  ;"  And  Seneca's  words,  are,  "  1  took 
"  pleafure  to  enquire  into  the  eternity  of  the 
"  foul,  and  even,  indeed,  to  believe  it.  I  refigned 
ec  myfelf  to  fo  glorious  an  hope,  for  now  I  begin 
"  to  defpife  the  remains  of  a  broken  conftitution, 
"  as  being  to  remove  into  that  immenfity  of 
tc  time,  and  into  the  pofleffion  of  endlefs 
"  ages  (£)."  O  how  much  does  the  foul  gain 
by  this  removal  ! 

As  for  you,  young  gentlemen,  I  doubt  not 
but  you  will  embrace  this  doctrine,  not  only  a*$ 
agreeable  to  reafon*  but  as  it  is  an  article  of  the 
chriflian  faith.  I  only  put  you  in  mind  to  re- 


let. 


(?)  Me  remo  de  immortalitate  depellc 

(f)  Juvabat  de  seternltate  animarum  quserere,  Imo  mehercule 
credere  :  dabarn  K\C  Ipci  rants,  jam  cnim  reliquias  infraftse 
ztatis  conternnebam,  in  immenfum  illud  tempus,  irin  pofleffio- 
nem  omnis  arvi  tranfitotus.  SEW.  Epif.  102. 

E  volvs 


50  Of  the  Immortality,  &c.         Left.  V. 

volve  it  often  within  yourfelvcs,  and  with  a  fc- 
rious  difpofition  of  mind ;  for  you  will  find  it 
the  ftrongeft  incitement  to  wifdom,  good  morals, 
and  true  piety  ;  nor  can  you  imagine  any  thing 
that  will  more  effectually  divert  you  from  a 
foolifh  admiration  of  prefent  and  perifhing  things, 
and  from  the  allurements  and  fordid  pleafures  of 
this  earthly  body.  Confider,  I  pray  you,  how 
unbecoming  it  is,  to  make  a  heaven-born  foul, 
that  is  to  live  for  ever,  a  flave  to  the  meaneft, 
vileft,  and  mod  trifling  things  j  and,  as  it  were, 
to  thrufl  down  to  the  kitchen  a  prince  that  is 
obliged  to  leave  his  country  only  for  a  fhort  time. 
St.  Bernard  pathetically  addrefles  himfelf  to  the 
body  in  favour  of  the  foul,  perfuading  it  to  treat 
the  latter  honourably,  not  only  on  account  of 
its  dignity,  but  alfo  for  the  advantage  that  will 
thereby  redound  to  the  body  itfelf.  "  Thou 
"  haft  a  noble  gueft,  O  fiem !  a  moft  noble 
"  one  indeed,  and  all  thy  fafety  depends  upon 
«<  its  falvation:  it  will  certainly  remember 
<c  thee  for  good,  if  thou  ferve  it  well;  and 
"  when  it  comes  to  its  Lord,  it  will  put  him  in 
«{  mind  of  thee,  and  the  mighty  God  himfelf 
"  will  come  to  make  thee,  who  art  now  a  vile 
"  body,  like  unto  his  glorious  one:  and,  O 
«'  wretched  flefh,  he,  who  came  in  humility 
«  and  obfcurity  to  redeem  fouls,  will  come  in 
"  sreat  majefty  to  glorify  thee,  and  every  eye 

«  fhall 


.  VI.         OfthcHappinefs,&c.  51 

"  fhall  fee  him  (/)."  Be  mindful,  therefore, 
young  gentlemen,  of  your  better  part,  and  ac- 
cuftom  it  to  think  of  its  own  eternity  j  always, 
and  every  where,  having  its  eyes  fixed  upon  that 
world,  to  which  it  is  mod  nearly  related.  And 
thus  it  will  look  down,  as  frcvm  on  high,  on  all 
thefe  things,  which  the  world  confiders  as  lofty 
and  exalted,  and  will  fee  them  under  its  feet; 
and  of  all  the  things,  which  are  confined  within 
the  narrow  verge  of  this  prefent  life,  it  will  have 
nothing  to  defire,  and  nothing  to  fear. 

etoefo(dbi*«db:^^ 

LECTURE    VI. 

Of  the  HAPPINESS  of  the  LIFE  to  come. 

OF  all  the  thoughts  of  men,  there  is  certain- 
ly none  that  more  often  occur  to  a  ferious 
mind,  that  has  its  own  intereft  at  heart,  than 
that,  to  which  all  others  are  fubordinate  and  fub- 
fervient,   with  regard  to  the  intention,  the  ulti- 

(/)  Nobilem  hofpitem  habes,  O  caro  !  nobilem  valde,  &  tota 
tua  falus  de  ejus  falute  pendet :  omnino  etiam  memor  erit  tui  in 
bonum,  fi  bene  fervieris  illi ;  &  cum  perrenerit  ad  Dominun 
fuum,  fuggeret  ei  de  te,  &  veniet  ipfe  Dominus  virtutum,  £ 
te  vile  corpus  configurabit  corpori  fuo  gloriofo,  qui  ad  animas 
redimendas  humilis  ante  venerat,  &  occuhus,  pro  te  glorifi- 
cando,  O  tnifera  caro,  fublimis  veoiet  &  manifeftus. 

E  2  mate 


52  Of  the  Happinefs  teft.  VI. 

mate  and  moft  defirable  end  of  all  our  toils  and 
cares,  and  even  of  life  itfelf.  And  this  impor- 
tant thought  will  the  more  clofelybefet  the  mind, 
the  more  marp-fighted  it  is  in  prying  into  the 
real  torments,  the  delufive  hopes,  and  the  falfe 
joys  of  this  our  wretched  flate;  which  is  indeed 
fo  miferable,  that  it  can  never  be  fufficiently 
lamented  :  and  as  for  laughter  amidft  fomany 
forrows,  dangers  and  fears,  it  muftbe  confider- 
ed  as  downright  madnefs.  Such  was  the  opi- 
nion of  the  wifefl  of  kings :  <c  I  have  faid  of 
"  laughter,  fays  he,  it  is  mad  j  and  of  mirth, 
«c  what  doth  it  (a)  ?"  We  have,  therefore,  no 
caufe  to  be  much  furprifed  at  the  bitter  com- 
plaints, which  a  grievous  weight  of  afflictions 
has  extorted,  even  from  great  and  good  men  5 
nay  it  is  rather  a  wonder,  if  the  fame  caufes  do 
not  often  oblige  us  to  repeat  them. 

If  we  look  about  us,  how  often  are  we 
(hocked  to  obferve  either  the  calamities  of  our 
country,  or  the  fad  difafters  of  our  relations  and 
friends,  whom  we  have  daily  occafion  to  mourn, 
either  as  groaning  under  the  preflures  of  poverty, 
pining  away  under  languiming  difeafes,  tortured 
by  acute  ones,  or  carried  off  by  death,  while  we 
ourfelves  are,  in  like  manner,  very  foon,  to  draw 
tears  from  the  eyes  of  others;  nay,  how  often 
are  we  a  burden  t©  ourfelves,  and  groan  heavily 

(*)  Ecclef,  ii.  z. 

under 


Le6t.  VI-,          of  the -Loft  to  come.  53 

under  afflictions  of  our  own,  that  prefs  hard  up- 
on our  eftates,  our  bodies,  or  our  minds  ?  Even 
thofe  who  feem  to  meet  with  the  feweftand  the 
leaft  inconveniencies  in  this  life,  and  dazzle  the 
eyes  of  fpedators  with  the  brightnefs  of  a  feem- 
ingly  conftant,  and  uniform  fejicity  -3  befides,  that 
they  often  fufTer  from  fecret  vexations  and  cares, 
which  deftroy  their  inward  peace,  and  prey  upon 
their  diftreffed  hearts ;  how  uncertain,  weak, 
and  brittle  is  that  falfe  happinefs  which  appears 
about  them,  and,  when  it  mines  brighteft,  how 
eafily  is  it  broken  to  pieces :  fo  that  it  has  been, 
juftly  faid,  "  they  want  another  felicity  to  fecure 
"  that  which  they  are  already  poiTciTed  of  (£)." 
If,  after  all,  there  are  fome  whofe  minds  are; 
hardened  againft  all  the  forms  and  appearances 
of  external  things,  and  that  look  down  with  e- 
qual  contempt  upon  all  the  events  of  this  world, 
whether  of  a  dreadful  or  engaging  afpec~t,  even 
this  dilpofition  of  mind  does  not  make  them 
happy  :  nor  do  they  think  themfelves  fo,  they 
have  ftill  fomething  to  make  them  uneafy  ;  the 
obfcure  darknefs  that  overfpreads  their  minds, 
their  ignorance  of  heavenly  things,  and  the 
ftrength  of  their  carnal  affections,  not  yet  en- 
tirely fubdued.  And,  tho'  thefe  we  are  now 
fpeaking  of  are  by  far  the  nobleft  and  moil 
beautiful  part  of  the  human  race  ;  yet,  if  they 

(b]    Alia  felicitate  ad  ilhm  felicitatem  tusndam  opus  eft. 

E  3  had 


54  Of  tie  Happinefs  Left.  VL 

had  not  within  them  that  bleffed  hope  of  re- 
moving hence,  in  a  little  time,  to  the  regions 
of  light,  the  more  feverely  they  feel  the  ftraits 
and  afflictions,  to  which  their  fouls  are  expofed 
by  being  (hut  up  in  this  narrow  earthly  cottage, 
fo  much  they  certainly  would  be  more  mifera- 
ble  than  the  reft  of  mankind. 

As  oft,  therefore,  as  we  reflect  upon  thefe 
things,  we  will  find  that  the  whole  comes  to 
this  one  conclufion  :  "  There  is  certainly  fome 
"  end  (c)"  There  is,  to  be  fure,  fome  end 
fuited  to  the  nature  of  man,  and  worthy  of  it  $ 
fome  particular,  compleat,  and  permanent  good  : 
and  fince  we  in  vain  look  for  it  within  the  nar- 
row verge  of  this  life,  and  among  the  many 
jniferies  that  fwarm  on  it  from  beginning  to  end, 
we  muft  of  neceflity  conclude,  that  there  is 
certainly  fome  more  fruitful  country,  and  a  more 
lafting  life,  to  which  our  felicity  is  referved, 
and  into  which  we  will  be  received  when  we 
remove  hence.  This  is  not  our  reft,  nor 
have  we  any  place  of  refidence  here  ;  it  is  the 
region  of  fleas  and  gnats,  and  while  we  fearch 
for  happinefs  among  thefe  mean  and  peri{hing 
things,  we  are  not  only  fure  to  be  difappointed, 
but  alfo  not  to  efcape  thofe  miferies,  which,  in 
great  numbers,  continually  befet  us  j  fo  that  we 


may 


Left.  VI.          oftbe  Life  to  come.  55 

may  apply  to  ourfelves  the  faying  of  the  famous 
artift,  confined  in  the  iiland  of  Crete,  and  truly 
fay,  "  The  earth  and  the  fea  are  (hut  up  againft 
<c  us,  and  neither  of  them  can  favour  our  efcape ; 
"  the  way  to  heaven  is  alone  open,  and  this  way 
"  we  will  ftrive  to  go  (^)." 

Thus  far  we  have  advanced  by  degrees,  and 
very  lately  we  have  difcourfed  upon  the  im- 
mortality of  the  foul,  to  which  we  have  added 
the  refurreclion  of  our  earthly  body  by  way  of 
appendix.  It  remains  that  we  now  enquire 
into  the  happinefs  of  the  life  ta  come. 

Yet,  I  own,  I  am  almoft  deterred  from  en- 
tering upon  this  enquiry  by  the  vaft  obfcurity 
and  fublimity  of  the  fubject,  which  in  its  nature 
is  fuch,  that  we  can  neither  underftand  it,  nor, 
if  we  could,  can  it  be  exprefled  in  words.     The 
divine  Apoflle,who  had  had  fome  glimpfc  of  this 
felicity,  defcribes  it  no  otherwife  than  by  his 
filence,  calling  the  words  he  heard,  "  unfpeak- 
"  able,  and  fuch  as  it  was  not  lawful  for  a  man 
"  to  utter  (e)."     And,  if  he  neither  could,  nor 
would  expreis  what  he  faw,    far  be  it  from  us 
boldly  to  force  ourfelves  into,  or  intrude  upon 
what  we  have  not  feen  ;  efpecially  as  the  fame 
Apoftle,  in  another  place,  acquaints  us,  for  our 

(ct)  Nectellus  noftrx,   nee  patet  unda  fugz, 

Reftat  iter  coeli,    coelo  tentabimus  ire. 
(<)  Zgrrr*  fitMiTK,  *,  vr.  t|ov  afyairu  X*^<r*».       2  Cor.  tfi.  4. 

E  4  future 


56  Of  the  Happinefs  Left.  VI. 

future  caution,  that  this  was  unwarrantably  done 
by  forne  ra(h  and  forward  perfons  in  his  own 
time.     But  iince  in  the  facred  archives  of  this 
new  world,  however  invisible  and  unknown  to 
us,  we  have  feme  maps  and  defcriptions  of  it 
fuited  to  our  capacity";  w»  are  not  only  allowed 
to  look  at  them,  but,  as  they  were  drawn  for 
that  very  purpofe,  it   would  certainly  be  the 
greateft  ingratitude,  as  well  as  the  higheft  negli- 
gence in  us,  not  to  make  fome  improvement  of 
them.     Here,   however,  we  muft  remember, 
what  a  great  odds  there  is  between  the  defcription 
of  a  kingdom  in  a  fmall  and  imperfect  map,  and 
the  extent  and  beauty  of  that  very  kingdom,  when 
viewed  by  the  travellers  eye;  and  how  much  greater 
the  difference  muft  be,    between  the  felicity  of 
that  heavenly  kingdom,  to  which  we  areafpiring, 
and  all,  even  the  moft  ftr iking  figurative  expref- 
fions,  taken  from  the  things  of  this  earth,  that  are 
ufed  to  convey  fome  faint  and  imperfect  notion  of  it 
to  our  minds  ?  What  are  thefe  things,  the  falfe 
glare   and  fhadows  whereof,  in  this  earth,  are 
purfued  with  fuch  keen  and  furious  impetuofity, 
riches,  honours,   pleafures  ?  All  thefe,  in  their 
jufteft,  pureft,  and   fublimeft  fenfe,  are  com- 
prehended in  this  biefTed  life :  it  is  a  treafure, 
that  can  neither  fail  nor  be  carried  away  by  force 
or  fraud  :  it  is  an  inheritance  uncorrupted  and 
undefiled,    a  crown  that  fadeth  not  away,   a 

never* 


Left.  VI.  of  tie  Life  to  come.  57 

never-failing  flream  of  joy  and  delight :  it  is  a  mar- 

riage-feaft,  and  of  all  others  the  moil  joyous  and 

moft  fumptuous ;  one  that  always  fatisfies,  and 

never  cloys  the  appetite :  it  is  an  eternal  fpring,  and 

an  everlafting  light,  a  day  without  an  evening  : 

it  is  a  paradiie,  where  the  lillics  are  always  white 

and  full  blown,  the  faffron  blooming,  the  trees 

iweat  out  their  balfams,   and  the  tree  of  life  in 

the  midft  thereof :  it  is  a  city  where  the  houfes 

are  built  of  living  pearls,  the  gates  of  precious 

ftones,and  the  ftreets  paved  with  the  pureft  gold ; 

yet  all  thefe  are  nothing  but  veils  of  the  happi- 

nefs  to  be  revealed  on  that  mofl  blefied  day  -3  nay, 

the  light  itfelf,  which    we  have   mentioned  a- 

mong  the  reft,  though  it  be  the  molt  beautiful 

ornament  of  this  vifible  world,  is  at  beft  but  a 

fhadow  of  that  heavenly  glory  ;  and  how  fmall 

foever  that  portion  of  this  inacceffible  brightnefs 

may  be,  which,  in  the  facred  Scriptures,  (Lines 

upon  us  through  thefe  veils,  it  certainly  very 

well  deferves  that  we  fhould  often  turn  our  eyes 

towards  it,  and  view  it  with  theclofeft  attention. 

Now,  the  firft  thing  that  neceflarily  occurs  in 

the  conflitution  of  happinefs,  is  a  full  and  com- 

pleat  deliverance   from  every   evil,  and  every 

grievance  ;  which  we  may  as  certainly  expect 

to  meet  with  in  that  heavenly  life,   as  it  is  im- 

poffible  to  be  attained  while   we  fojourn  here 

below.     All  tears  lhall  be  wiped  away  from  our 

eyes, 


58  Of  the  Happlnefs  Left.  VI. 

eyts,  and  every  caufe  and  occafion  of  tears  for 
ever  removed  from  our  fight ;  there,  there  are  no 
tumults,  no  wars,  no  poverty,   no  death,  nor 
difeafe;  there,  there  is  neither  mourning  nor 
fear,  nor  fin,  which  is  the  fource  and  foun- 
tain of  all  other  evils :  there  is  neither  violence 
within  doors,  nor  without,  nor  any  complaint, 
in  the  ftreets  of  that  bleffedcity  ;  there,  no  friend 
goes   out,  nor  enemy  comes  in.     2.  Full  vi- 
gour of  body  and  mind,  health,  beauty,  purity, 
and  perfect  tranquillity.     3.  The  mod  delight- 
ful fociety  of  Angels,  Prophets,  Apoftles,  Mar- 
tyrs, and  all  the  faints ;  among  whom  there  are 
no  reproaches,  contentions,  controverfies,  nor 
party-fpirit,  becaufe  there  are,  there,  none  of  the 
fources  whence  they  can  fpring,  nor  any  thing 
to  encourage  their  growth  ;  for  there  is,  there, 
particularly,  no  ignorance,  no  blind  felf-love, 
no  vain-glory  nor  envy,  which  is  quite  excluded 
from  thofe  divine  regions  j  but,  on  the  contrary, 
perfect  charity,   whereby  every  one,  together 
with  his  own  felicity,  enjoys  that  of  his  neigh*- 
bours,  and  is  happy  in  the  one  as  well  as  the 
other  :  hence  there  is  among  them  a  kind  of  in- 
finite reflection  and  multiplication  of  happinefs, 
like  that  of  a  fpacious  hall  adorned  with  gold  and 
precious  ftones,  dignified  with  a  full  affembly 
of  kings  and  potentates,  and  having  its  walls 
quite,  covered  with  the  brighteft  looking  glafles. 

4,  But 


Ledt.  VI.          of  the  Life  to  come.  59 

4.  But  what  infinitely  exceeds,  and  quite  eclipfes 
all  the  reft,  is  that  boundlefs  ocean  of  happinefs, 
which  refults  from  the  beatific  vifion  of  the  ever 
blefled  God  ;  without  which,  neither  the  tran- 
quillity they  enjoy,  nor  the  fociety  of  faints, 
nor  the  pofTeffion  of  any  particular  finite  good, 
nor  indeed  of  all  fuch  taken  together,  can  fatisfy 
the  foul,  or  make  it  compleatly  happy.  The 
manner  of  this  enjoyment  we  can  only  expect 
to  underftand,  when  we  enter  upon  the  full  pof- 
feffion  of  it ;  till  then,  to  difpute,  and  raife 
many  queflions  about  it,  is  nothing  but  vain 
foolifh  talking,  and  fighting  with  phantoms  of 
our  own  brain.  But  the  fchoolmen,  who  con- 
fine the  whole  of  this  felicity  to  bare  fpeculation, 
or,  as  they  call  it,  an  intelhttual  aft  (f),  are,  in 
this,  as  in  many  other  cafes,  guilty  of  great 
prefumption,  and  their  conclufion  is  built  upon 
a  very  weak  foundation.  For  although  contem- 
plation be  the  higheft  and  nobleft  act  of  the 
mind  ;  yet  compleat  happinefs  neceflarily  re- 
quires fome  prefent  good  fuited  to  the  whole 
man,  the  whole  foul,  and  all  its  faculties.  Nor 
is  it  any  objection  to  this  doctrine,  that  the  whole 
of  this  felicity  is  commonly  comprehended  in 
Scripture  under  the  term  of  vifion  -3  for  the  men- 
tal vifion,  or  contemplation  of  the  primary  and 
infinite  good,  moft  pspperly  fignifies,  or,  at 

(/)  A&os  iutelleftualis. 

Jwft, 


60  Of  the  Happinefs  Left.  VL 

leafl,  includes  in  it  the  full  enjoyment  of  that 
good ;  and  the  obfervation  of  the  Rabbins  con- 
cerning Scripture-phrafes,  f<  That  words  ex- 
<c  preffing  the  fenfes,  include  alfo  the  affections 
<{  naturally  arifing  from  thofe  fenfations  (g),"  is 
very  well  known.  Thus,  knowing  is  often  put 
for  approving  and  loving  ;  and  feeing  for  enjoying 
and  attaining. "  Tafte  and  fee  that  God  is  good," 
fays  the  Pfalmift  -,  and,  in  fact,  it  is  no  fmall 
pleafure  to  lovers  to  dwell  together,  and  mutu- 
ally to  enjoy  the  fight  of  one  another.  {t  Nothing 
"  is  more  agreeable  to  lovers,  than  to  live  to- 
«  gather  (//)." 

We  muft,  therefore,  by  all  means  conclude, 
that  this  beatific  vilion  includes  in  it  not  only  a 
diftinct  and  intuitive  knowledge  of  God,  but, 
fo  to  fpeak,  fuch  a  knowledge  as  gives  us  the 
enjoyment  of  that  moft  perfect  Being,  and,  in 
fome  fenfe,  unites  us  to  him  -,  for  fuch  a  vifion 
it  muft,  of  neceffity,  be,  that  converts  that  love 
of  the  infinite  good,  which  blazes  in  the  fouls 
of  the  faints,  into  full  pofTeflion,  that  crowns 
all  their  riches,  and  fills  them  with  an  abundant 
and  overflowing  fulnefs  of  joy,  that  vents  itfelf 
in  everlafting  blefiings  and  fongs  of  praife. 

And  this  is  the  only  doctrine,  if  you  believe 
it,  and  I  make  no  doubt  but  you  do  :  This,  I 

(g)  Verbafenfus  connotant  affedlus. 

U$  TO  ffutflV* 

fay, 


Left.  VI.  oftbe  Life  to  come.  61 

fay,  is  the  only  doctrine  that  will  tranfport  your 
whole  fouls,  and  raife  them  up  on  high.  Hence 
you  will  learn  to  trample  under  feet  all  the 
turbid  and  muddy  pleafures  of  the  flefh,  and  all 
the  allurements  andfplendid  trifles  of  die  prefent 
world.  However  thofe  earthly  enjoyments, 
"that  are  fwelled  up  by  falfe  names,  and  the 
ftrength  of  imagination,  to  a  vaft  fize,  may  ap- 
pear grand  and  beautiful,  and  ftill  greater,  and 
more  engaging  to  thofe  that  are  unacquainted 
with  them  ;  how  fmall,  how  inconfiderable  do 
they  all  appear  to  a  foul  that  looks  for  a  heaven- 
ly country,  that  expects  to  mare  the  joys  of  an- 
gels, and  has  its  thoughts  conftantly  employed 
about  thefe  objects  ?  To  conclude,  the  more 
the  foul  withdraws,  fo  to  fpeak,  from  the  body, 
and  retires  within  itfelf,  the  more  it  rifes  above 
itfelf,  and  the  more  clofely  it  cleaves  to  God,  the 
more  the  life  it  lives,  in  this  earth,  refembles 
that  which  it  will  enjoy  in  heaven,  and  the 
larger  foretaftes  it  has  of  the  firft  fruits  of  that 
blefied  harvelr.  Afpire,  therefore,  to  hclinefs, 
young  gentlemen,  "  without  which  no  man 
"  mall  fee  the  Lord." 


LEG- 


62  Of  the  Being  of  God.        Led.  VII. 


LECTURE      VII. 
Of  the  BEING  of  Goo. 

THOUGH,  on  moft  fubjeas,  the  opinions 
of  men  are  various,  and  often  quite  oppo- 
fite,  infomuch  that  they  feem  to  be  more  re- 
markable for  the  vaft  variety  of  their  fentiments, 
than  that  of  their  faces  and  languages;  there  are, 
however,  two  things,  wherein  all  nations  are 
agreed,  and  in  which  there  feems  to  be  a  perfect 
harmony  throughout  the  whole  human  race; 
the  defire  of  happinefs^  and  afenfe  of  religion.  The 
former  no  man  defires  to  (hake  oft;  and  though 
fome,  poffibly,  would  willingly  part  with  the  lat- 
ter, it  is  not  in  their  power  to  eradicate  it  en- 
tirely ;  they  cannot  banifh  God  altogether  out 
of  their  thoughts,  nor  extinguish  every  fpark  of 
religion  withiii  them.  It  is  certainly  true,  that 
for  the  moft  part  this  defire  of  happinefs  wanders 
in  darknefs  from  one  object  to  another,  without 
fixing  upon  any  ;  and  the  fenfe  of  religion  is 
either  fufFered  to  lie  inactive,  or  deviates  into 
fuperftition.  Yet  the  great  Creator  of  the  world 
employs  thefe  two,  as  the  materials  of  a  fallen 
building,  to  repair  the  ruins  of  the  human  race, 

and 


Led.  VII.         Of  the  Being  of  God.  63 

and  as  handles  whereby  he  draws  his  earthen, 
veflel  out  of  the  deep  gulph  of  mifery  into 
which  it  is  fallen. 

Of  the  former  of  thefe,  that  is,  felicity,  we 
have  already  fpoken  on  another  occafion  :  we 
fhall  therefore  now,  with  divine  affiftance,  em- 
ploy fome  part  of  our  time  in  considering  that 
fenfeof  religion,  that  is  naturally  impreffed  upon 
the  mind  of  man. 

Nor  will  our  labour,  I  imagine,  be  unprofit- 
ably  employed  in  collecting  together  thefc  few 
general  principles,  in  which  fo  many,  and  fo 
very  diffimilar  forms  of  religion,  and  fentiments, 
extremely  different,  harmonioufly  agree  :  for  as 
every  fcience,  moft  properly,  begins  with  univer- 
fal  proportions,  and  things  more  generally 
known  ;  fo  in  the  prefent  cafe,  befides  the  o- 
ther  advantages,  it  will  be  no  fmall  fupport  to 
a  weak  and  wavering  mind,  that,  amidft  all  the 
difputes  and  contentions  fubiifting  between  the 
various  fedls  and  parties  in  religion,  the  great 
and  necefTary  articles,  at  leaft,  of  our  faith  are 
eftablimed,  in  fome  particulars,  by  the  general 
confent  of  mankind,  and,  in  all  tjhe  reft,  by  that 
of  the  whole  chriftian  world. 

I  would  therefore  moft  earneftly  wifh,  that 
your  minds,  rooted  andeftabiifhed  in  the  faith  (<?), 
were  firmly  united  in  this  delightful  bond  of 


(a]  tfxfcpiHtf  *£}  fttfpN^MMc  «»  Tr.ri*.       Colof.  ii.  7. 

religion, 


64  Of  the  Bei?2g  of  God.        Left.  VII, 

religion,  which,  like  a  golden  chain,  will  be 
no  burden,  but  an  ornament  j  not  a  yoke  of  flave- 
ry,  but  a  badge  of  true  and  generous  liberty. 
I  would,  by  no  means,  have  you  to  be  chriftians 
upon  the  authority  of  mere  tradition,  or  educa- 
tion, and  the  example  and  precepts  of  parents 
and  matters,  but  purely  from  a  full  conviction  of 
your  own  underftandings,  and  a  fervent  difpofi- 
tion  of  the  will  and  afTedions  proceeding  there- 
from; "  for  piety  is  the  fole  and  only  good 
<£  among  mankind  (/£),"  and  you  can  expect 
none  of  the  fruits  of  religion,  unlefs  the  root  of 
it  be  well  laid,  and  firmly  eftablifhed  by  faith  ; 
"  for  all  the  virtues  are  the  daughters  of  faith  (c)" 
fays  Clem.  Alexand. 

Lucretius,  with  very  ill-advifed  praifes,  ex- 
tolls  his  favourite  Grecian  philolbpher  as  one 
fallen  down  from  heaven  to  be  the  deliverer  of 
mankind,  and  difpell  their  diftreffing  terrors  and 
fears,  becaufe  he  fancied  he  had  found  out  an 
effectual  method  to  banifh  all  religion  entirely 
out  of  the  minds  of  men.  And,  to  fay  the 
truth,  in  no  age  has  there  been  wanting  brutifh 
fouls,  too  much  enflaved  to  their  corporeal  fenfes, 
that  would  wifh  thefe  opinions  to  be  true  ;  yet, 
after  all,  there  are  very  few  of  them,  who  are 
able  to  perfuade  themfelves  of  the  truth  of  thefe 


(I)  "E>  yap  x^  po»ov  tv  a'ifywWf  ayaSoy  £  bcrej&K*.      Trifmegift. 
(f)   Hac-ai  yaf  a'prai  Tnrw?  ^yursfif. 

vicious 


Lea.  VII.       Of  the  Being  of  Gcd.  65 

vicious  principles,  which,  with  great  impudence, 
and  importunity,  they  commonly  inculcate  upon 
others  :  they  belch  out,  with  full  mouth,  their 
foolifh  dreams,  often  in  direct  oppofition  to 
confcience  and  knowledge ;  and,  what  they 
unhappily  would  wifh  to  be  true,  they  can 
fcarcely,  if  at  all,  believe  themfelves.  You 
are  acquainted  with  Horace's  recantation, 
wherein  he  tells  us,  tc  That  he  had  been  long 
f<  bigoted  to  the  mad  tenets  of  the  Epicurean 
"  philofophy  ;  but  found  himfelf  at  laft  obliged 
"  to  alter  his  fentiments,  and  deny  all  he  had 
«  afierted  before  (</).»' 

Some  fouls  lofe  the  whole  exercife  of  their 
reafon,  becaufe  they  inform  bodies,  that  labour 
under  the  defect  of  temperament  or  proper  or- 
gans j  yet  you  continue  to  give  the  old  definition 
of  man,  and  call  him  a  rational  creature ;  and 
fhould  any  one  think  proper  to  call  him  a  reli- 
gious creature  y  he  would,  to  be  fure,  have  as  much 
reafon  on  his  fide,  and  needed  not  fear  his  opinion 
would  be  rejected,  becaufe  of  a  few  madmen, 
who  laugh  at  religion.  Nor  is  it  improbable, 
as  fome  of  the  antients  -have  aflerted,  that  thofe 
few  among  the  Greeks,  who  were  called  A- 
theifts,  had  not  that  epithet  becaufe  they  ab- 

(</)  Parcus  Deorum  cukor,  &  infrequens 
Jnfamentis  dum  fapientiae 
Confijltus  erro,  &c.  Od.  xxxv.  lib.  i. 

F  folutely 


66  Of  the  Being  of  God.         Left.  VIL 

folutely  denied  the  being  of  God,  but  only  be- 
caufe  they  rejected,  and  juftly  laughed  at  the 
fictitious  and  ridiculous  deities  of  the  nations. 

Of  all  the  inftitutions  and  cuftoms  receive^ 
among  men,  we  meet  with  nothing  more  fo- 
lemn  and  general   than  that  of  religion,  and 
facred  rites  performed  to  the  honour  of  fome 
deify  j  which  is  a  very  ftrong  argument,  that 
that  perfuafion,   in  preference  to  any  other,  is 
written,   nay  rather  engraven,  in  ftrong  and  in- 
delible characters  upon  the  mind  of  man.  This  is, 
as  it  were,  the  name  of  the  great  Creator  ftamp- 
ed  upon  tEe  nobleft  of  all   his   vifible  works, 
that  thus  man  may  acknowlege  himfelf  to  be 
his ;  and  (concluding,  from  the  inlcription  he 
finds  impreflfed  upon  his  mind,  that  what  be- 
longs to  God  ought,  in  ftri<5t  juftice,  to  be  re- 
ftored   to    him)    be   wholly    reunited    to  his 
firft  principle,   that  immenfe  ocean  of  good- 
nefs  whence  he  took  his  rife  (^).     The  diftem- 
per  that  has  invaded  mankind  is,  indeed,  grievous 
and  epidemical  :  it  confifts  in  a  mean  and  de- 
generate love  to  the  body  and  corporeal  things  j 
and,  in  confequenceof  this,  a  flupid  and  bruti(h 
forgetful  nefs  of  God,   though  he  can  never  be 
entirely  blotted  out  of  the  mind.     This  forget- 
fulnefs  a  few,  and  but  very  few,  alarmed,  and 

(e)  To,  ra  ®&  ru  ®sy. 

awakened 


Lect.  VII.         Of  the  Being  of  God.  67 

awakened  by  the  divine  rod,  early  (hake  off; 
and  even  in  the  moft  ftupid,  and  fuch  as  are 
buried  in  the  deepeft  deep,  the  original  im- 
preffion  fometimes  difcovers  itfelf,  when  they 
are  under  the  prefliire  of  fome  grievous  calamity, 
or  on  the  approach  of  danger,  and  efpecially 
upon  a  near  profpect  of  death  :  then  the  thoughts 
of  God,  that  had  lain  hid,  and  been  long  fup- 
prefTed,  forced  out  by  the  weight  of  pain,  and 
the  impreflions  of  fear,  come  to  be  remembered, 
and  the  whole  foul  being,  as  it  were,  roufed 
out  of  its  long  and  deep  deep,  men  begin  to 
look  about  them,  enquire  what  the  matter  is, 
and  ferioufly  reflect  whence  they  came,  and 
whither  they  are  going.  Then  the  truth  comes 
naturally  from  their  hearts.  The  ftormy  fea 
alarmed  even  prophane  failors  fo  much, 'that 
they  awaked  the  keeping  prophet ;  f{  Awake, 
<£  fay  they,  thou  deeper,  and  call  upon  thy 
"  God."  ' 

But  however  weak  and  imperfect  this  origi- 
nal, or  innate,  knowlege  of  God  may  be,  it  dif- 
corers  itfelf  every  where  fo  far,  at  leaft,  that 
you  can  meet  with  no  man,  or  fociety  of  men, 
that,  by  fome  form  of  worfhip  or  ceremonies, 
do  not  acknowledge  a  Deity,  and,  according  to 
their  capacity,  and  the  cuftom  of  their  country, 
pay  him  homage.  It  is  true,  fome  late  travel- 
lers have  reported,  that,  in  that  part  of  the  new 
F  %  world 


6B  Of  the  Being  of  God.         Led.  VII. 

world  called  Brazil,  there  are  fome  tribes  of  the 
natives,  among  whom  you  can  difcover  no  fym- 
ptorns,  that  they  have  the  lead  fenfe  of  a  Deity  : 
but,  befides  that  the  truth  of  this  report  is  very 
very  far  from  being  well  afcertained,  and  that  the 
observation  might  have  been  too  precipitately 
made  by  new  comers,  who  had  not  made  fuffi- 
cient  enquiry  :  even  fuppofing  it  to  be  true,  it  is 
notoffuch  confequence,  when  oppofed  to  all  the 
reft  of  the  world,  and  the  univerfal  agreement 
of  all  nations  and  ages  upon  this  fubject,  that 
the  leaft  regard  mould  be  paid  to  it.  Nor  muft 
we  imagine  that  it,  at  all,  lefTens  the  weight  of 
this  great  argument,  which  has  been  generally, 
and  mod  juflly  urged,  both  by  antients  and  mo- 
derns, to  eftablifh  the  firft  and  common  founda- 
tions of  religion. 

Now,  whoever  accurately  confiders  this  uni- 
verfal fenfe  of  religion,  of  which  we  have  been 
fpeaking,  will  rind  that  it  comprehends  in  it 
thefe  particulars :  j.  That  there  is  a  God.  2. 
That  he  is  to  be  worfhipped.  3.  Which  is  a 
confequence  of  the  former,  that  he  regards  the 
affairs  of  men.  4.  That  he  has  given  them 
a  law,  enforced  by  rewards  and  puni&ments ; 
and  that  the  diftribution  of  thefe  is,  in  a  very 
great  meafure,  referved  to  a  life  different  from 
that  we  live  in  this  earth,  is  the  firm  belief,  if 
not  of  all,  at  leaft,  of  the  generality  of  man- 
kind, 


Led.  VII.         Of  the  Being  of  God.  69 

kind.  And  tho*  our  prefent  purpofe  dees  not 
require,  that  we  mould  confirm  the  truth  of  all 
thefe  points  with  thole  ftrong  arguments  that 
might  be  urged  in  their  favour ;  but  rather,  that 
we  mould  take  them  for  granted,  as  being  fuffi- 
ciently  eftablimed  by  the  common  confent  of 
mankind :  we  mail,  however,  fubjoin  a  few 
thoughts  on  each  of  there!,  feparately,  with  as 
great  brevity  and  perfpicuity  as  we  can. 

j.  THAT  THERE  is  A  GOD.  And  here 
I  cannot  help  fearing,  that  when  we  endeavour 
to  confirm  this  leading  truth,  with  regard  to  the 
firft,  and  uncreated  Being,  by  a  long  and  labour- 
ed feries  of  arguments,  we  may  feem,  inflead 
of  a  fervice,  to  do  a  kind  of  injury  to  God  and 
man  both.  For  why  mould  we  ufe  the  pitiful 
light  of  a  candle  to  difcover  the  fun,  and  eagerly 
go  about  to  prove  the  being  of  him,  who  gave 
being  to  every  thing  elfe,  who  alone  exifts  ne- 
cefiarily,  nay,  we  may  boldly  fay,  who  alone 
exifts  j  feeing  all  other  things  were  by  him  ex- 
traded  out  of  nothing,  and,  when  compared 
with  him,  they  are  nothing,  and  even  lefs  than 
nothing,  and  vanity  ?  And  would  not  any  man 
think  himfelf  infulted,  {hould  it  be  fufpeded, 
that  he  doubted  of  the  being  of  him,  without 
whom  he  could  neither  doubt,  nor  think,  nor 
be  at  all  ?  This  perfuafion,  without  doubt,  is 
innate,  and  ftrongly  impreffed  upon  the  mind 
F  3  of 


70  Of  the  Being  of  God.       .  Led.  VII. 

of  man,  if  any  thing  at  all  can  be  laid  to  be  fo  (/). 
Nordoesjamblicusfcrupleto  fay,  "  Thattoknow 
11  God  is  our  very  being  (§"):"  and  in  another 
place,  "  That  it  is  the  very  being  of  the  foul  to 
"  know  God,  on  whom  it  depends  (£)."  Nor 
would  bethink  amifs,  who,  in  this,  fhouldefpoufe 
the  opinion  of  Plato  ;  for  to  know  this,  is  no- 
thing more  than  to  call  to  remembrance 
what  was  formerly  imprefled  upon  the  mind ; 
and  when  one  forgets  it,  which,  alas !  is  too 
much  the  cafe  of  us  all,  he  has  as  many  remem- 
brancers, fo  to  fpeak,  within  him,  as  he  has 
members  -,  and  as  many  without  him,  as  the  in- 
dividuals of  the  vaft  variety  of  creatures  to  be  feen 
around  him.  Let,  therefore,  the  indolent  foul, 
that  has  almoft  forgot  God,  be  roufed  up,  and 
every  now  and  then  fay  to  itfelf,  tc  Behold  this 
"  beautiful  ftarry  heaven,  &c." 

But  becaufe  we  have  too  many  of  that  fort 
of  fools,  that  fay  in  their  heart,  "  There  is  no 
God,"  and  if  we  are  not  to  anfwer  a  fool,  fo  as 
to  be  like  unto  him  ;  yet  we  are,  by  all  means, 
to  anfwer  him  according  to  his  folly,  left  he  be 
wife  in  his  own  conceit ;  again,  becaufe  a  cri- 
minal forgetfulnefs  of  this  leading  truth  is  the 

(/)  Primum  vifibile  lux,    &primum  intelligibile  Deus. 
(g)  Efle  noftrum  eft  Deum  cognofcere. 
(£)  Efle  anLraas,  eft  quoddam  intelligere,   fell.  Deum,   unde 
tlependct. 

fole 


Left.  VII.         Of  the  Being  of  God.  7 1 

fole  fource  of  all  the  wickednefs  in  the  world  ; 
and  finally,  becaufe  it  may  not  be  quite  unpro- 
fitable, nor  unplcafant,  even  to  the  bed  of  men, 
fometimes  to  recoiled  their  thoughts  on  this 
fubject ;  but,  on  the  contrary,  a  very  plea- 
fant  exercife  to  every  welPdifpofed  mind, 
to  reflect  upon  what  a  folid  and  unmaken  foun- 
dation the  whole  fabric  of  religion  is  built,  and 
to  think  and  fpeak  of  the  eternal  fountain  of 
goodnefs,  and  of  all  other  beings,  and  confe- 
quently  of  his  necefTary  exigence ;  we  reckon 
it  will  not  bearnifs  to  give  a  few  thoughts  upon 
it.  Therefore,  not  to  infill  upon  feveral  argu- 
ments, which  are  urged  with  great  advantage 
on  this  fubjecl,  we  (hall  only  produce  one  or 
two,  and  (hall  reafon  thus. 

It  is  by  all  means  neceflary,  that  there  mould 
be  fome  eternal  being,  otherwife  nothing  could 
ever  have  been  j  lince  it  muft  be  a  mod  (hocking 
contradiction  to  fay,  that  any  thing  could  have 
produced  itfelf  out  of  nothing.     But  if  we  fay, 
that  any  thing  exifted  from  eternity,  it  is  mod 
agreeable  to  reafon,  that  that  mould  be  an  eternal 
mind,  or  thinking  being,  that  fo  the  nobleft 
property  may  be  afcribed  to  the  mod  exalted 
being.    Nay,  that  eternal  being  muft,  of  abfolute 
neceffity,  excel  in  wifdom  and  power,  and,  in- 
deed,  in   every  other  perfection ;  fince  it  muft 
itfelf  be  uncreated,  and  the  caufe  and  origin  of 
F  4  all 

_-  * 


72  Of  tie  Being  of  God.         Left.  VII. 

all  the  creatures,  otherwife  fome  difficulty  will 
remain  concerning  their  production :  and  thus 
all  the  parts  of  the  univerfe,  taken  lingly,  fug- 
geft  arguments  in  favour  of  their  Creator. 

The  beautiful  order  of  the  univerfe,  and  the 
mutual  relation  that  fubfifts  between  all  its  parts, 
prefent  us  with  another  ftrong  and  convincing 
argument.  This  order  is  itfelf  an  efFed,  and, 
indeed,  a  wonderful  one  ;  and  it  is  alfo  evident- 
ly diftincl:  from  the  things  themfelves,  taken 
iingly ;  therefore  it  muft  proceed  from  fome 
caufe,  and  a  caufe  endowed  with  fuperior  wif- 
dom  j  for  it  would  be  the  greateft  folly,  as 
well  as  impudence,  to  fay  it  could  be  owing  to 
mere  chance.  Now,  it  could  not  proceed  from 
man,  nor  could  it  be  owing  to  any  concert  or 
mutual  agreement  between  the  things  them- 
felves, feparately  considered  ;  feeing  the  greateft 
part  of  them  are  evidently  incapable  of  confulta- 
tion  and  concert :  it  muft  therefore  proceed  from 
fome' one  fuperior  being,  and  that  being  is  GW, 
"  who  commanded  the  ftars  to  move  by  ftated 
<e  laws,  the  fruits  of  the  earth  to  be  produced 
<c  at  different  feafons,  the  changeable  moon  to 
'•  mine  with  borrowed  light,  and  the  fun  with 
cc  his  own  (/)." 

(/')  Qui  lege  mover! 

Sidera,  qui  fruges  diverfo  temporenafci, 
Qui  variam  Phoeben  alieno  jufferit  igne 
Compleri,  fokmq;  fuo. 

He 


Left.  VII.       Of  tie  Being  cf  God.  73 

He  is  the  monarch  of  the  univerfe,  and  the 
moft  abfolute  monarch  in  nature  :  for  who  elfe 
affigned  to  every  rank  of  creatures  its  particular 
form  and  ufes,  fo  that  the  ftars,  fubjected  to  no 
human  authority  or  laws,  mould  be  placed  oa 
high,  and  ferve  to  bring  about  to  the  earth,  and 
the  inhabitants  thereof,  the  regular  returns  of 
day  and  night,  and  diftinguifh  the  feafons  of  the 
year.  Let  us  take,  in  particular,  any  one 
fpecies  of  fublunary  things,  for  inflance  man, 
the  nobleft  of  all,  and  fee  how  he  came  by  the 
form  wherewith  he  is  veiled,  that  frame  or  con- 
ftitution  of  body,  that  vigour  of  mind,  and  that 
precife  rank  in  the  nature  of  things,  which  he 
now  obtains,  and  no  other.  He  muft,  certain- 
ly, either  have  made  choice  of  thefe  things  for 
himfelf,  or  muft  have  had  them  affigned  him 
by  another;  whom  we  muft  confider  as  the 
principal  actor,  and  fole  architect  of  the  whole 
fabric.  That  he  made  choice  of  them  for  him- 
felf, nobody  will  imagine  ;  for,  either  he  made 
this  choice  before  he  had  any  exiftence  of  his 
own,  or  after  he  began  to  be :  but  it  is  not  eafy 
to  fay  which  of  thefe  fuppofitions  is  moft  abfurd. 
It  remains,  therefore,  that  he  muft  be  indebted, 
for  all  he  enjoys,  to  the  mere  good  pleafure  of 
his  great  and  all-wife  Creator,  who  framed  his 
earthly  body  in  fuch  a  wonderful  and  furprifing 
manner,  animated  him  with  his  own  breath, 

and 


74  Of  the  Being  of  God.         Left.  VII. 

and  thus  introduced  him  into  this  great  palace 
of  his,  which  we  now  behold  ;  •where  his  mani- 
fold wifdom,  moft  properly  fo  called,  difplays  it- 
felf  fo  glorioufly  in  the  whole  machine,  and  in 
every  one  of  its  wonderfully  variegated  parts. 

The  firft  argument,  taken  from  the  very 
being  of  things,  may  be  farther  illuftrated  by  the 
fame  inftance  of  man.  For  unlefs  the  firft  man 
was  created,  we  muft  fuppofe  an  infinite  feries 
of  generations  from  eternity,  and  fo  the  human 
race  muft  be  fuppofed  independent,  and  to  owe 
its  being  toitfelf ;  but  by  this  hypothecs  man- 
kind came  into  the  world  by  generation,  there- 
fore every  individual  of  the  race  owes  its  being 
to  another ;  confequently  the  whole  race  is  from 
itfelf,  and  at  the  fame  time  from  another,  which 
is  abfurd.  Therefore  the  hypothecs  implies  a 
plain  and  evident  contradiction.  "  O !  im- 
"  menfe  wifdom,  that  produced  the  world  !  Let 
"  us  for  ever  admire  the  riches  and  fkill  of  thy 
"  right-hand  (k)  ;"  often  viewing  with  atten- 
tion thy  wonders,  and,  while  we  view  them, 
frequently  crying  out  with  the  divine  Pfalmift, 
*•  O  !  Lord,  how  manifold  are  thy  works,  in 
"  wifdom  haft  thou  made  them  all  ;  the  earth 
"  is  full  of  thy  riches  (/) !  From  everlafting  to 

(k)  O!  immenfa,  opifex  rerum,  fapientia!  dextrx 

Divitias  artemq;  tuaj  miremur  in  zevum. 
(/)  Pfal.  civ.  24. 

"  everlafting 


Led.  VII.         Of  the  Being  of  God.,  7^ 

"  everlafting  thou  art  God,  and  befides  thee 
"  there  is  no  other  (*»)."  And  with  Hermes, 
"  The  Father  of  all,  being  himfelf  underftand- 
"  ing,  life  and  brightnefs,  created  man  like 
"  himfelf,  and  cherimed  him  as  his  own  fon. 
**  Thou  Creator  of  univerfal  nature,  who  haft 
"  extended  the  earth,  who  poifeft  the  heavens, 
ct  and  commanded  the  waters  to  flow  from  all 
"  the  parts  of  the  fea,  we  praife  thee,  who  art 
"  the  one  exalted  God,  for  by  thy  will  all 
«  things  are  perfeded  (TZ)."  The  fame  author 
aflerts,  that  God  'was  prior  to  humid  nature.. 

In  vain  would  any  one  endeavour  to  evade  the 
force  of  our  argument,  by  fubftituting  nature 
in  the  place  of  God,  as  the  principle  and  caufe 
of  this  beautiful  order  :  for  either,  by  nature, 
he  underftands  the  particular  frame  and  com- 
pofition  of  every  fingle  thing,  which  would  be 
faying  nothing  at  all  to  the  purpofe  in  hand  ; 
becaufe  it  is  evident,  that  this  manifold  nature, 
which  in  moft  inftances  is  quite  void  of  reafon, 
could  never  be  the  caufe  of  that  beautiful  order 
and  harmony  which  is  every  where  confpi- 
cuous  throughout  the  whole  fyftem  :  Or  he 


(m)  Pfal.  xc.  2. 
(n)   * 


x^  TO 

means 


76  Of  the  Mng  of  God.         Left.  VII. 

means  an  univerfal  and  intelligent  nature,  difpo- 
fingand  ordering  every  thing  to  advantage.  But 
this  is  only  another  name  for  God  j  of  whom  H 
may  be  faid,  in  a  facred  fenfe,  that  he,  as  an  in-* 
finite  nature  and  mind,  pervades  and  fills  all  his 
works.  Not  as  an  informing  form,  according 
to  the  expreffion  of  the  fchools,  and  as  the 
part  of  a  compounded  whole,  which  is  the  idleft 
fiction  that  can  be  imagined ;  for,  at  this  rate, 
he  muft  not  only  be  a  part  of  the  vileft  infects, 
but  alfo  of  ftocks  and  ftones,  and  clods  of  earth; 
but  a  pure,  unmixed  nature,  which  orders  and 
governs  all  things  with  the  greateft  freedom 
and  wifdom,  andfupports  them  with  unwearied 
and  almighty  power.  In  this  acceptation,  when 
you  name  nature,  you  mean  God,  Seneca's 
words  are  very  appofite  to  this  purpofe. "  Whither-- 
"  foeveryou  turn  yourfelf,  you  fee  God  meet- 
c«  ing  you,  nothing  excludes  his  prefencc,  he 
"  fills  all  his  works :  therefore  it  is  in  vain  for 
"  thee,  mod  ungrateful  of  all  men,  to  fay, 
"  thou  art  not  indebted  to  God,  but  to  nature, 
t{  becaufe  they  are,  in  fact,  the  fame.  If  thou 
cc  hadft  received  any  thing  from  Seneca,  and 
ee  mould  fay,  thou  owed'ft  it  to  Annaeus  or 
"  Lucius,  thou  would'ft  not  thereby  change 
rt  thy  creditor,  but  only  his  name ;  becaufe, 

"  whether 


Led.  VII.         Of  the  Being  of  God.  77 

te  whether  thou  mentions  his  name  or  furname, 
"  his  perfon  is  ft  ill  the  fame  (o)" 

An  evident  and  moil  natural  confequence  of 
this  univerfal  and  neceflary  idea  of  a  God,  is  his 
unity ;  all  that  mention  the  term  God,  intend  to 
convey  by  it  the  idea  of  the  firft  moft  exalted, 
neceflary  exiftent,  and  infinitely  perfect  being  : 
and  it  is  plain,  there  can  be  but  one  being  en- 
dued with  all  thefe  perfections.  Nay,  even  the 
polytheifm,  that  prevailed  among  the  heathen 
nations,  was  not  carried  fo  far,  but  that  they 
acknowledged  one  God,  by  way  of  eminence, 
as  fupreme,  and  abfolutely  above  all  the  reft, 
whom  they  filled  the  greatefl  and  beft  of  Beings, 
and  the  Father  of  gods  and  men.  From  him 
all  the  reft  had  their  being,  and  all  that  they 
were,  and  from  him  alfo  they  had  the  title  of 
gods,  but  ftill  in  a  limited  and  fubordinate  fenfe. 
lii  confirmation  of  this,  we  meet  with  very 
many  of  the  cleareft  teftimonies,  with  regard 
to  the  unity  of  God,  in  the  works  of  all  the  hea- 
jhen  authors.  That  of  Sophocles  is  very  re- 
markable: "  There  is  indeed,  fays  he,  one  God ; 

(e)  Quocunq;  te  flexeri-s  ibi  Dcum  vides  occurrentem  tibi, 
nihil  ab  illo  va9at  ;  opus  fuum  ipfe  implet :  ergo  nihil  agis,  in- 
gratifiime  mortalium,  qui  te  negas  Deo  debere,  fed  naturae, 
quia  eidem  eft  utrumq;  ofncium.  Si  quid  a  Sencea  accephTes, 
&  Annzo  te  diceres  debere  vel  Lucio,  non  creditorem  mutare's, 
fed  nomen,  quoniam  five  nomen  ejus  dicas,  five  prenomen, 
fjve cognomen,  idem  tamen  ipf;  eft.  SENECA,  4.de  Benef. 

"  and 


78  Of  tie  Being  of  God.         Left.  VII. 

"  and  but  one,  who  has  made  the  heavens,  and 
"  the  wide  extended  earth,  the  blue  furges  of 
"  the  fea,  and  the  ftrength  of  the  winds  ./>)." 
As  to  the  myftery  of  the  facred  Trinity, 
which  has  a  near  and  necefTary  connection  with 
the  prefcnt  fubjeft,  I  always  thought  it  was  to 
be  received  and  adored  with  the  moft  humble 
faith,  but  by  no  means  to  be  curioufly  fearched 
into,  or  perplexed  with  the  abfurd  queftions  of 
the  fchoolmen,  We  fell  by  an  arrogant  ambi- 
tion after  knowledge,  by  mere  faith  we  rife  a- 
gain,  and  are  reinftated  ;  and  this  myftery,  in- 
deed, rather  than  any  other,  feems  to  be  a  tree 
of  knowledge,  prohibited  to  us  while  we  fojourn 
in  thefe  mortal  bodies.  This  moft  profound 
myftery,  though  obfcurely  reprefented  by  the 
lhadows  of  the  Old  Teftament,  rather  than 
clearly  revealed,  was  not  unknown  to  the  moft 
antient  and  celebrated  doclors  among  the  Jews, 
nor  altogether  unattefted,  however  obftinately 
later  authors  may  maintain  the  contrary.  Nay, 
learned  men  have  obferved,  that  the  Father, 
Son,  and  Holy  Ghoft,  are  exprefsly  acknowledged 
in  the  books  of  the  Cabalifts,  and  they  produce 
furprifmg  things  to  this  purpofe  out  of  the  book 
Zohar,  which  is  afcribed  to  R.  Simeon,  Ben, 


Jo«h, 


Oj  XfXKi/  T*  invit  »cj  yxTctv  fjt,etxftx.» 


JT*  Ti 


Lea.  VII.         Of  the  Being  of  God.  79 

Joch,  and  fome  other  Cabaliftical  writers.  Nay 
the  book,  juft  now  mentioned,  after  faying  a 
great  deal  concerning  the  Three  in  one  eflence, 
adds,  "  That  this  fecret  will  not  be  revealed  to 
"  all  till  the  coming  of  the  Meffias  (q)"  I  infift 
not  upon  what  is  faid  of  the  name  confiding  of 
twelve  letters,  and  another  larger  one  of  forty- 
two,  as  containing  a  fuller  explication  of  that 
moft  facred  name,  which  they  called  Ham- 
mephoradi  (r). 

Nor  is  it  improbable,  that  fome  dawn,  at 
leaft,  of  this  myflery  had  reached  even  the 
heathen  philofophers.  There  are  fome  who 
think  they  can  prove,  by  arguments  of  no  in- 
coniiderable  weight,  that  Anaxagoras,  by  his 
>ss  or  mind,  meant  nothing  but  the  fon,  or  wif- 
dom  that  made  the  world ;  but  the  teflimonies 
are  clearer,  which  you  find  frequently  among 
the  Platonic  philofopher^  concerning  the  tfhree 
fubfejllng  from  one  (s)  -,  moreover,  they  all  call 
the  felf-txiftent  Being,  the  creating  word,  or 
fhe  mind  and  the  feu!  of  the  world  (t).  But  the 
words  of  the  Egyptian  Hermes  are*  very  fur- 
priling:  "  The  mind,  which  is  God,  together 

(q)  Hoc  arcanum  non  revelabitur  unicuique,  quoufq;  venerit 
Meffias. 

(r}  Maim.  Mor.  Nev.  part.  i.   c.  16. 

(/)  Fief  i  Tfiwv  !£  Iw;  t»woro>Tw». 

It)    To  ftyTO,  on  TO»  ^mfyov   Tvcyov,  feu  *u>,  %  ni  T»  xoV/x-v  ^t^»j». 

«'  with 


So  Of  the  Being  of  God.  Left.  VII. 

<e  with  his  word,  produced  another  Creating- 
<e  mind  -,  nor  do  they  differ  from  one  another, 
"  for  their  union  is  life  («)." 

But  what  we  now  infift  upon  is,  the  plain, 
and  evident  neceffity  of  one  fupreme,  and  there- 
fore of  one  only  principle  of  all  things,  and  the 
harmonious  agreement  of  mankind  in  the  be- 
lief of  the  abfolute  neceflity  of  this  fame  prin- 
ciple. 

This  is  the  God,  whom  we  admire,  whom  we 
worfhip,  whom  we  entirely  love,  or,  at  leaft, 
whom  we  delire  to  love  above  all  things,  whom 
we  can  neither  exprefs  in  words,  nor  conceive 
in  our  thoughts;  and  the  lefs  we  are  capable 
of  thefe  things,  fo  much  the  more  neceflary 
it  is  to  adore  him  with  the  profoundeft  humi- 
lity, and  love  him  with  the  greateft  intention 
and  fervour. 


(a)   5 


LECTU  RE 


Led.  VIII.     Of  the  WmrJLlp  of  God,  &c.      8 1 


LECTURE     VIII. 

Of  the  WORSHIP  of  GOD,  PROVIDENCE,  and 
the  LAW  given  to  M  A  N  . 

THOUGH  I  thought  it  by  no  means  pro- 
per to  proceed  without  taking  notice  of 
the  arguments,  that  ferved  to  confirm  the  firft  and 
leading  truth  of  religion,  and  the  general  con- 
fent  of  mankind  with  regard  to  it  j  yet  the  end, 
1  chiefly  propoled  to  myfelf,  was  to  examine 
this  confent,  and  point  out  its  force,  'and  the  ufe 
to  which  it  ought  to  be  applied  ;  to  call  off  your 
minds  from  the  numberlefs    difputes  about  reli- 
gion, to  the  contemplation  of  this  univerfal  agree- 
ment,   as  into  a  more  quiet  and  peaceable  coun- 
try, and  to  fhew  you,  what  I  wiih  I  could  ef- 
fectually convince  you  of,  that  there  is   more 
weight  and  force  in  this  univerfal  harmony  and 
confent  of  mankind  in  a  few  of  the  great  and  u- 
niverfal  principles,  to  confirm  our  minds  in  the 
fum  and  fubflance  of  religion,   than  the  innu- 
merable difputes,  that  ftill  fubiift  with  regard  to 
the  other  points,  ought  to  have  to  difcourage  us 
G  in 


S2  Of  the  Worjhlp  of  God,  Lect.  Vlll. 

in  the  exercife  of  true  piety,  or,  in  the  leaft,  to 
weaken  our  faith. 

In  confequence  of  this  it  will  be  proper  to 
lay  before  you  the  other  propofitions  contained 
in  this  general  confent  of  mankind,  with  regard 
to  religiorf.  Now,  the  firft  of  thefe  being, 
"  That  there  is  one,  and  but  one  eternal  prin- 
*c  ciple  of  all  things  j"  from  this  it  will  moft 
naturally  follow,  "'  that  this  principle  or  deity  is 
"  to  be  honoured  with  fome  worfhip  j"  and 
from  thefe  two  taken  together,  it  muft  be,  with 
the  fame  neceffity,  concluded,  c£  that  there  is  a 
"  providence,  or,  that  God  doth  not  defpife 
"  or  neglect  the  world,  which  he  has  created, 
"  and  mankind,  by  whom  he  ought  to  be,  and 
"  actually  is  worfhipped,  but  governs  them 
"  with  the  moft  watchful  and  perfect  wifdom/' 

All  mankind  acknowledge,  that  fome  kind 
of  worfhip  is  due  to  God,  and  to  perform  it  is 
by  all  means  worthy  of  man:  and  upon  the 
minds  of  all  is  ftrongly  impreffed  that  fentiment 
which  Lactantius  exprefTed,  with  great  peripi- 
euity  and  brevity,  in  thefe  words,  tc  ta 
"  know  God  is  wifdom,  and  to  wormip  him 
s<  juftice  (^:j> 

In  this  wcrmip  fome  things  are  natural,  and 
therefore  of  more  general  ufe  among  all  nations, 
fuch  as  vows  and  prayers,  hymns  and  praifes  °y 

(a)  Deamnofle,  fapientia  ;  colere,  juftitia. 


Left.  VlII.  and  the  Law  given  to  Man.  83 
as  alfo  fome  bodily  geftures,  efpechlly  fuch  as 
feem  moft  proper  to  exprefs  reverence  and  re- 
fpect.  All  the  reft,  for  the  moft  part,  aclu- 
ally  confifl  of  ceremonies,  either  of  divine  in- 
ftitution  or  human  invention.  Of  this  fort  are 
Sacrifices,  the  ufe  whereof,  in  old  times,  very 
much  prevailed  in  all  nations,  and  ftill  continues 
in  the  greater  part  of  the  world. 

A  majefty  fo  exalted,  no  doubt,  deferves  the 
higheft  honour,  and  the  fublimeft  prailes  on  his 
own  account ;  but  ftill  if  men  were  not  per- 
fuaded  that  the  teftimonics  of  homage  and  re- 
fpect,  they  offer  to  God,  were  known  to  him, 
and  accepted  of  him,  even  on  this  account 
all  human  piety  would  cool,  and  prefently  dif- 
appear  j  and,  indeed,  prayers  and  vows,  where- 
by we  implore  the  divire  affiftance,  and  follicit 
bleffings  from  above,  offered  to  a  God,  who 
neither  hears,  nor,  in  the  leaft,  regards  them, 
would  be  an  inftance  of  the  greateft  folly  ;  nor 
is  it  to  be  imagined,  that  all  nations  would  ever 
have  agreed  in  the  extravagant  cuftom  of  ad- 
drefling  themfelves  to  gods  that  did  not  hear. 

Suppoling,  therefore,  any  religion,  or  divine 
wormip,  it  immediately  follows  therefrom,  that 
there  is  alfo  a  Providence.  This  was  ac- 
knowledged of  old,  and  is  ftill  acknowledged 
by  the  generality  of  all  nations,  throughout  the 
world,  and  the  moft  famous  phiiofophers. 
G  2  There 


84  Of  the  Worjklp  of  God,       Left.  VIII 

There  were,  indeed,  particular  men,  and  fome 
whole  feels,  that  denied  it  :  others,  who  ac- 
knowledged a  kind  of  Providence,  confined  it 
to  the  heavens,  among  whom  was  Ariftotle,  as 
appears  from  his  book  de  Mundo  ;  which  notion 
is  juftly  flighted  byNazianzen^vho  calls  it  a  mere 
limited  Providence  (b}.  Others  allowed  it  fome 
place  in  things  of  this  world,  but  only  extended 
it  to  generals,  in  oppolition  to  individuals  ;  but 
others,  with  the  greateft  juftice,  acknowledged 
that  all  things,  even  the  moft  minute  and  incon- 
fiderable,  were  the  objects  of  it.  "  He  fills  his 
c<  own  work,  nor  is  he  only  over  it,  but  alfo  in 
«  it  (c  )."  Moreover,  if  we  afcribe  to  God  the 
origin  of  this  fabric,  and  all  things  in  it,  it  will 
be  moft  abfurd  and  inconfiftent  to  deny  him  the 
prefervation  and  government  of  it  ;  for  if  -he 
does  not  preferve  and  govern  his  creatures,  it 
muft  be  either  becaufe  he  cannot,  or  becaufe  he 
will  not;  but  his  infinite  power  and  wifdom 
make  it  impoffible  to  doubt  of  the  former,  and 
his  infinite  goodnefs  of  the  latter.  The  words 
of  Epi&etus  are  admirable  :  "  There  were  five 
f£  great  men,  faid  he,  of  which  number  were 
"  Ulyfles  and  Socrates,  who  faid  that  they 
"  could  not  fo  much  as  move  without  the 


(c)  Opus  fuum  ipfe  implet,  nee  folum  prseeft,  fed  ineft. 

<e  knowledge 


Led.  VIII.  and  the  Law  given  to  Man.  85 
11  knowledge  of  God  (d)  ;"  and  in  another 
place,  "  If  I  was  a  nightingale,  I  would  aft  the 
tf  part  of  a  nightingale;  if  a  fwan,  that  of  a 
"  fwan  ;  now  that  I  am  a  reafonable  creature, 
(t  it  is  my  duty  to  praife  God  (e)." 

It  would  be  needlefs  to  fliew,  that  fo  great  a 
fabric  could  not  ftand  without  fome  being'  pro- 
perly qualified  to  watch  over  it  ;  that  the  uner- 
ring courfe  of  the  ftars  is  not  the  efYec~l  of  blind 
fortune  j  that  what  chance  fets  on  foot  is  often 
put  out  of  order,  and  foon  falls  to  pieces  ;  that, 
therefore,  this  unerring  and  regular  velocity  is 
owing  to  the  influence  of  a  fixed  eternal  law. 
It  is,  to  be  fure,  a  very  great  miracle,  merely  to 
know  fo  great  a  multitude,  and  fuch  a  vail  va- 
riety of  things,  not  only  particular  towns,  but 
alfo  provinces  and  kingdoms,  even  the  whole 
earth,  all  the  myriads  of  creatures  that  crawl 
upon  the  earth,  and  all  their  thoughts  ;  in  a 
word,  at  the  fame  inftant  to  hear  and  fee  all 
that  happens  (/)  on  both  hemispheres  of  this 
globe  ;  how  much  more  wonderful  muft  it  be, 
to  rule  and  govern  all  thefe  at  once,  and,  as  it 
were,  with  one  glance  of  the  eye.  When  we 


pTrlot  at  at  r,i/  x^  ooirovEv;,  >£ 

.     Arrian.  lib.  i.  cap.  12.  Ilept  ©E£OX,  &c. 


i  vjJul^v  ps  £n  7ov  Qiov.      Ibid.   cap.    1  6. 
IlavT  tyipeTt,  >ejv  TravT  bnm&ur, 

G  3  confiJer 


86  Of  the  Worjhip  of  God,       Led:.  VIII. 

confider  this,  may  we  not  cry  out  with  the 
poet,  "  O  thou  great  Creator  of  heaven  and 
<c  earth,  who  governed:  the  world  with  con- 
"  ftant  and  unerring  fway,  who  biddcft  time  to 
"  flow  throughout  ages,  and  continuing  un- 
"  moved  thyfclf,  giveft  motion  to  every  thing 
«  elfe,  ficc.  (£)" 

It  is  alfo  a  great  comfort  to  have  the  faith  of 
this  Providence  constantly  imprefled  upon  the 
mind,  fq  as  to  have  recourfe  to  it  in  the  midft  of 
all  confuflons,  whether  public  or  private,  and 
.all  calamities  from  without  or  from  within ;  to 
be  able  to  fay,  the  great  King,  who  is  alfo  my 
father,  is  the  fupreme  ruler  of  all  thefe  things, 
and  with  him  all  my  interefts  are  fecure  ;  to  ftand 
jfirm,  with  Mofes,  when  no  relief  appears,  and 
to  look  for  the  falvation  of  Gcd  (b)  from  on 
high,  and,  finally,  in  every  diftrefs,  when  all 
hope  of  human  afliftance  is  {"wallowed  up  in 
defpair,  to  have  the  remarkable  faying  of  the 
Father  of  the  faithful  ftamped  upon  the  mind,  and 
to  lilence  all  fears  with  thefe  comfortable  words, 
"  God  will  provide."  In  a  word,  there  is  no- 
thing that  can  fo  effectually  conform  the  heart 

(g)  O  •  *lu^  perpetua  mundum  ratione  gubernas 
Terrarum  coeliq;  fator,    qui  tcmpus  ab  aevo, 
Ire  jubes  ;    ftabilifq;  manens  das  cunda  moveri,  &c. 
Boeth.de  Can.  Philofoph.  lib,  iii.metr.  9, 


of 


Left,  VIII.  and  the  Law  given  to  Man.  87 
of  man,  and  his  inmoft  thoughts,  and  confe- 
quently  the  whole  tenor  of  his  life,  to  the  moft 
perfect  rule  of  religion  and  piety,  than  a  firm 
belief,  and  frequent  meditation  on  this  divine 
Providence,  that  fupcrintends  and  governs  the 
world.  He,  who  is  firmly  perfuaded,  that  an 
exalted  God  of  infinite  wifdom  and  purity  is 
conftantly  prefent  with  him,  and  fees  all  that  he 
thinks  or  acts,  will,  to  be  fure,  have  no  occafion 
to  over-awe  his  mind  with  the  imaginary  pre- 
fence  of  a  Lselius  or  a  Cato.  Jofephus  affigns 
this  as  the  fource  or  root  of  Abel's  purity  :  <c  In 
11  all  his  actions,  fays  he,  he  confidered  that  Gcd 
"  was  prefent  with  him,  and  therefore  made 
'<  virtue  his  conftant  ftudy  (/)." 

Moreover,  the  heathen  nations  acknowledge 
this  fuperintendence  of  divine  Providence  over 
human  affairs  in  this  very  refpect,  and  that  it  is 
exercifed  in  obferving  the  morals  of  mankind, 
and  diftributing  rewards  and  punimments.  But 
this  fuppofes  fome  law  or  rule,  either  revealed 
from  heaven,  or  ftamped  upon  the  hearts  of 
men,  to  be  the  meafure  and  teft  of  moral  good 
and  evil,  that  is,  virtue  and  vice.  Man,  there- 
fore, is  not  a  lawlefs  creature  (k),  but  capable 
of  a  law,  and  actually  born  under  one,  which 


(l)    Tldy-H  rtt$  V7TG  Ct'JlS    TTfaTTtywVoJJ  irotftHCU   TOII   $to»JO£u£ftWj    ^.  «."».',' 

omTro.     Antiq.  lib.  i.  cap.  3. 

(£)    Zfe'IV  UK(U>f. 

G   4  he 


88  Of  the  Worjbip  of  God,       Lect  VIII. 

he  himfelf  is  alfo  ready  to  own.     "  We  are 
<£  born  in  a  kingdom,  fays  the  Rabbinical  phi- 
"  lofopher,  and  to  obey  God  is  liberty  (/)."     But 
this  doctrine,  however  perfpicuous  and  clear  jn 
itfelf,  feems  to  be  a  little  obfcured  by  one  cloud, 
that  is,  the  extraordinary  fuccefs  which  bad  men 
often  meet  with,  and  the  misfortunes  and  cala- 
mities to  which  virtue  is    frequently  expofed. 
The  faying  of  Brutus, "  O  !  wretched  virtue,  thou 
<c  art  regarded   as   nothing,  &c.  (m}"   is    well 
known  j  as  are  alfo  thofe  elegant  verfes  of  the 
poet,  containing  a  lively  picture  of  the  perplexity 
of  a  mind  wavering,  and  at  a  lofs  upon  this  fub- 
ject :  <c  My  mind,  fays  he,  has  often  been  per- 
"  plexed  with  difficulties  and  doubts,   whether 
"  the  Gods  regard  the  affairs  of  this  earth,  qr 
*c  whether  there  was  no  Providence  at  all,  &c, 
"  —  for  when  I  confidered  the  order  and  difpo- 
"  fition  of  the  world,  and  the  boundaries  fet  to 
<e  the  fea — I  thence  concluded,  that  all  things 
<£  were  fecured  by  the  providence  of  Gcd,  &c, 
"  — But  when  I  faw  the  affairs  of  men  involved 
*£  in  fo  much  darknefs  and  confufion,  &c.  (»)" 

But 

(/)  In  regno  nati  fumus,  Deo  parere,  libertas. 
(m]   a  rX^&n'  «p~n  wj  «o/ii,   &C. 

(»)  Sepe  mihi  dubiam  traxit  fententia  mentem 
Curarent  fuperi  terras,  &c. 
Narh  cum  difpofiti  quaefiffem  fcederamundi 

Prxfcriptofq;  maris  fines 

—  hinc 


Left.  VIII.     and  the  Law  given  to  Man-         89 
But  not  to  infift  upon  a  great  many  other  con- 
ifiderations,  which  even   the  philofophy  of  the 
heathens  fuggefted,  in  vindication  of  the  doc- 
trine of  Providence ;  there  is  one  confideration 
of  great  weight  to  be  fet  in  oppoiition  to  the 
whole  of   this  prejudice,   viz.  that  it  is  an  evi- 
dence of  a  ra(h  and  forward  mind,  to  pafs  fen- 
tence  upon  things  that  are  not  yet  perfect  an4 
brought  to  a  final  conclufion,  which  even  the 
Roman  ftoic,  and  the  philofopher  of  Cheronea 
infift  upon,  at  large,  on  this  fubjed.     If  we  will 
judge  from  events,  let  us  put  off  the  caufe,  and 
delay  fentence,  till  the  whole  fcries  of  thefe  e- 
yents  come  before  us ;  and  let  us  not  pafs  fen- 
tence  upon   a  fuccefsful   tyrant,    while  he   is 
triumphant  before  our  eyes,  and  while  we  are 
quite  ignorant  of  the  fate  that  may  be  awaiting 
himfelf  or  his  fon,  or  at  leaft  his  more  remote 
pofterity.     The  ways  of  divine  juftice  are  won- 
derful.    <c  Punifhment  ftalks  filently,  and  with 
<c  a  flow  pace ;  it  will,  however,  at  laft  over-take 
"  the  wicked  (<?)."     But,  after  all,  if  we  expect 
another  fcene  of  things  to  be  exhibited,  not  here, 


hinc  omnia  rejbar 


Confilia  firmata  Dei,   &c. 
Sed  cum  res  hominnm  tarita  caligene  volvi 
Afpicerem,  &c. 

Claudian  in  Rufinnm,  lib.  i. 


but 


90  .  Of  the  Pleafure  Left.  IX, 

but  in  the  world  to  come,  the  whole  difpute, 
concerning  the  events  of  this  fhort  and  precari- 
ous life,  immediately  difappears,  and  comes  to 
nothing.  And  to  conclude,  the  confent  of  wife 
men,  ftates,  and  nations  on  this  fubjecl,  though 
it  is  not  quite  unanimous  and  univerfal,  is  very 
great,  and  ought  to  have  the  greateft  weight. 

But  all  thefe  maxims,  we  have  mentioned,  arc 
more  clearly  taught,  and  more  firmly  believed 
in  the  chriftian  religion,  which  is  of  undoubted 
truth :  it  has  alfo  fome  doctrines  peculiar  to  it- 
felf  (/>),  annexed  to  the  former,  and  moft  clofe- 
ly  connected  with  them,  in  which  the  whole 
chriftian  world,  though  by  far  too  much  divided 
with  regard  to  other  difputed  articles,  are  unani- 
moufly  agreed,  and  firmly  united  together  j  but 
of  this  hereafter. 


LECTURE      IX. 

Of  tie  Pleafure  and  "Utility  of  RELIGION. 

THOUGH  the  Author  of  the  following 
paflage  was  a  great  proficient  in  the  mad 
philofophy  of  Epicurus,  yet  he  had  truth  ftrong- 

(/) 


jLect.  IX.        and  Utility  of  Religion.  91 

ly  on  his  fide,  when  he  faid,  "  That  nothing 
"  was  more  pleaiant  than  to  be  Rationed  on 
"  the  lofty  temples,  well  defended  and  fe- 
"  cured  by  the  pare  and  peaceable  doctrines  of 
"  the  wife  philofophers  (a}" 

Now,  can  any  doctrine  be  imagined  more 
wife,  more  pure  and  peaceable,  and  more  facred, 
than  that  which  flowed  from  the  moft  perfect 
fountain  of  wifdom  and  purity,  which  was  fent 
down  from  heaven  to  earth,  that  it  might  guide 
all  its  followers  to  that  happy  place  whence  it 
took  its  rife  ?  It  is,  to  be  fure,  the  wifdom  of 
mankind  to  know  God,  and  their  indifpenfible 
duty  to  worfhip  him :  without  this,  men  of  the 
brighteft  parts,  and  greateft  learning,  feem  to 
be  born  with  excellent  talents,  only  to  make 
themfelves  miferable  ;  and,  according  to  the 
expieffion  of  the  wifeft  of  kings,  "  He  that  in- 
<c  creafeth  knowledge,  increafeth  forrow  (b}.'* 
We  muft,  therefore,  firft  of  all,  confider  this 
as  a  fure  and  fettled  point,  that  religion  is  the 
f6le  foundation  of  human  peace  and  felicity. 
This  even  the  prophane  fcoffers  at  religion  are, 
in  fome  fort,  obliged  to  own,  though  much  a- 
gainft  their  will,  even  while  they  are  pointing 
their  wit  againft  it ;  for  nothing  is  more  com- 

(a)  '  Bene  quam  munita  tenere 

Edita  doftrina  fapientum  ternpla  ferena.  LUCRET  . 

(^)  Qui  fciendam  auget,  auget  cruciatum.     Eclef.  i.  18. 

mon 


92  Of  the  Pleafure  Left.  IX. 

mon  to  be  heard  from  them,  than  that  the 
whole  do6trine  of  religion  was  invented  by  fome 
wife  men,  to  encourage  the  practice  of  juftice 
and  virtue  through  the  world.  Surely  then  re- 
ligion, whatever  elfe  may  befaid  of  it,  mufl  be 
a  matter  of  the  higheft  value,  fince  it  is  found 
neceflary  to  fecure  advantages  of  fo  very  great 
Importance  $  but,  in  the  mean  time,  how  un- 
happy is  the  cafe  of  integrity  and  virtue ;  if 
what  they  want  to  fupport  them  is  merely  ficti- 
tious, and  they  cannot  keep  their  ground  but 
by  means  of  a  monftrous  forgery  ?  But  far  be 
it  from  us  to  entertain  fuch  an  abfurdity !  for 
(he  firft  rule  of  righteoufnefs  cannot  be  other- 
wife  than  right,  nor  is  there  any  thing  more 
nearly  allied,  nor  more  friendly  to  virtue  than 
truth. 

But  religion  is  not  only  highly  conducive 
to  all  the  great  advantages  of  human  life,  but  is 
alfo,  at  the  fame  time,  moft  plealant  and  de- 
lightful. Nay,  if  it  is  fo  ufeful,  and  abfolutely 
neceflary  to  the  interefls  of  virtue,  it  muft,  for 
this  very  reafon,  be  alfo  pleafant,  unlefs  one  will 
call  in  queftion  a  maxim  univerfally  approved 
by  all  wife  men,  cc  That  life  cannot  be  agree- 
"  ble  without  virtue  (c) :"  a  maxim  of  fuch  ir- 
refragable and  undoubted  truth,  that  it  was  a- 
dopted  even  by  Epicurus  himfelf. 

nv  -nfc  apir!??. 

Hovp 


Left.  IX.       and  Utility  of  Religion.  93 

How  great,  therefore,  muft  have  been  the 
madnefs  of  that  noted  Grecian  philofopher,  who, 
while  he  openly  maintained  the  dignity  and 
pleafantnefs  of  virtue,  at  the  fame  time  employ- 
ed the  whole  force  of  his  underftanding,  to 
ruin  and  fap  its  foundations  ?  For  that  this  was 
his  fixed  purpofe,  Lucretius  not  only  owns,  but 
alfo  boafts  of  it,  and  loads  him  with  ill-advifed 
praifes,  for  endeavouring,  thro'  the  whole  courie 
of  his  philofophy,  to  free  the  minds  of  men 
from  all  the  bonds  and  ties  of  religion ;  as  if 
there  was  no  poffible  way  to  make  them  happy 
and  free,  without  involving  them  in  the  guilt  of 
facrilege  and  atheifm  :  as  if  to  eradicate  all  fenfe 
of  a  deity  out  of  the  mind,  were  the  only  way 
to  free  it  from  the  heavieft  chains  and  fetters ; 
though,  in  reality,  this  would  be  effectually 
robbing  man  of  all  his  valuable  jewels,  of  his 
golden  crown  and  chain,  all  the  riches,  orna- 
ments, and  pleafures  of  his  life  :  which  is  incul- 
cated at  large,  and  with  great  eloquence,  by  a 
greater  and  more  divine  mafter  of  wifdom,  the 
royal  author  of  the  Proverbs,  who,  fpeaking  of 
the  precepts  of  religion,  fays,  "  They  mall  be 
"  an  ornament  of  grace  unto  thine  head,  and 
"  chains  about  thy  neck  (d) :"  and  of  religion, 
under  the  name  of  wifdom,  "  If  thou  feekeft  her 
11  as  filver,  and  fearcheft  for  her  as  for  hidden 

(./}  Proverbs  5.  9. 

"  treasure." 


94  Of  tie  Pleafure  Left.  IX. 

'*  treafure  (e)."  Happy  is  the  man  that  findeth 
"  wifdom,  and  the  man  that  getteth  under- 
<*  Handing.  For  the  merchandife  of  it  is  better 
*<  than  the  merchandife  of  filver,  and  the  gain 
«{  thereof  than  fine  gold  (/)."  "  Wifdom  is 
«c  the  principal  thing,  therefore  get  wifdom  : 
4<  and  with  all  thy  getting,get  underftanding^)." 
And  it  is,  indeed,  very  plain,  that  if  it  were  pof- 
fible  entirely  to  diflblve  all  the  bonds  and  ties  of 
religion ;  yet,  that  it  mould  be  fo,  would,  cer- 
tainly, be  the  intereft  of  none  but  the  word  and 
moft  abandoned  part  of  mankind.  All  the  good 
and  wife,  if  the  matter  was  freely  left  to  their 
choice,  would  rather  have  the  world  governed 
by  the  fupreme  and  moft  perfect  being,  mankind 
fubjccled  to  his  juft  and  righteous  laws,  and  all 
the  affairs  of  men  fuperintended  by  his  watch- 
ful providence,  than  that  it  mould  be  otherwife. 
Nor  do  they  believe  the  doctrines  of  religion 
with  averfion,  or  any  fort  of  reluctancy,  but  cm- 
brace  them  with  pleafure,  and  are  exceffively 
glad  to  find  them  true.  So  that,  if  it  was  pof- 
fible  to  abolifh  them  entirely,  and  any  perfon, 
out  of  mere  good- will  to  them,  mould  attempt 
to  do  it,  they  would  look  upon  the  favoilr  as 
highly  prejudicial  to  their  intereft,  and  think  his 
good-will  more  hurtful  than  the  keeneft  hatred. 

(<?)  Prov.  ii.  4.         (/)  Ibid.  xiii.  14.         (^)  Ibid.  ir.  7. 

Nor 


Lea.  IX.       and  Utility  of  Religion.  9  j 

Nor  would  any  one,  in  his  wits,  chufe  to  live 
in  the  world,  at  large,  and  without  any  fort  of 
government,  more  than  he  would  think  it  eli- 
gible to  be  put  on  board  a  (hip  without  a  helm 
or  pilot,  and,  in  this  condition,  to  be  tofled 
amid  ft  rocks  and  quickfands.  On  the  other 
hand,  can  any  thing  give  greater  confolation,  or 
more  fubftantial  joy  (£),  than  to  be  firmly  per- 
fuaded,  not  only  that  there  is  an  infinitely  good 
and  wife  Being,  but  alfo  that  this  Being  pre- 
ferves  and  continually  governs  the  univerfe, 
which  himfelf  has  framed,  and  holds  the  reins  of 
all  things  in  his  powerful  hand ;  that  he  is  our 
father  j  that  we  and  all  our  interefts  are  his  con- 
ftant  concern  j  and  that,  after  we  have  fojourned 
a  fhort  while  here  below,  we  mall  be  again 
taken  into  his  immediate  prefence  ?  Or  can  this 
wretched  life  be  attended  with  any  fort  of  fatif- 
fadtion,  if  it  is  diverted  of  this  divine  faith,  and 
bereaved  of  fuch  a  blefied  hope  ? 

Moreover,  every  one,  that  thinks  a  generous 
fortitude  and  purity  of  mind,  preferable  to  the 
charms  and  muddy  pleafures  of  the  flefh,  finds 
all  the  precepts  of  religion  not  only  nor  grievous, 
but  exceeding  pleafant,  and  extremely  delight- 
ful. So  that,  upon  the  whole,  the  faying  of 
Hermes  is  very  confident  with  the  nature  of 
things,  "  There  is  one,  and  but  one  good  thing 

(h)  <J>r»  T»  7X7UV  XfifpiM  f«*£ov  ai  ?,«/3oK. 

"  among 


96  Of  the  Pleajure  Led.  IX. 

"  among  men,  and  that  is  religion  (/)."  Even 
the  vulgar  could  not  bear  the  degenerate  expref- 
lion  of  the  player,  who  called  out  upon  the 
ftage,  tc  Money  is  the  chief  good  among  man- 
"  kind  (k)  j"  but  fhould  any  one  fay,  "  Religion 
"  is  the  principal  good  of  mankind,"  no  objec- 
tion could  be  made  againft  it ;  for,  without 
doubt,  it  is  the  only  objedt,  the  beautfes  where- 
of engages  the  love  both  of  God  and  man. 

But  the  principal  things  in  religion,  as  I  have 
frequently  obferved,  are  "juft  conceptions 
"  of  God.  Now  concerning  this  infinite 
Being,  fome  things  are  known  by  the  light  of 
nature  and  reafon,  others  only  by  the  revelation 
which  he  hath  been  pleafed  to  make  of  himfelf 
from  heaven.  That  there  is  a  God,  is  the  dif- 
tinct  voice  of  every  man,  and  of  every  thing 
without  him  :  how  much  more  then  will  we  be 
confirmed  in  the  belief  of  this  truth,  if  we  at- 
tentively view  the  whole  creation,  and  the 
wonderful  order  and  harmony  that  fublift  be- 
tween all  the  parts  of  the  whole  fyftem  ?  It 
is  quite  unneceflary  to  (hew,  that  fo  great  a  fa- 
bric could  never  have  been  brought  into  being 
without  an  all-wife  and  powerful  Creator ; 
nor  could  it  now  fubfift  without  the  fame  al- 


(&)  Pecunia  magnum  generis  humani  bonum. 
(/)  an  Ir'  etfltnnHi  vXev. 

mighty 


Led.  IX.         and  Utility  of  Religion.  97 

mighty  Being  to  fupport  and  preferve  it.  cf  Let 
<c  men  therefore  make  this  their  conftant  fludy, 
<c  fays  Ladlantius,  even  to  know  their  common 
<c  parent  and  lord,  whofe  power  can  never  be 
"  perf  dly  known,  whofe  greatnefs  cannot  be 
"  fathomed,  nor  his  eternity  comprehended(/).'s 
When  the  mind  of  man,  with  its  faculties, 
come  to  be  once  intenfely  fixed  upon  him,  all 
other  objects  difappearing,  and  being,  as  it  were, 
removed,  quire  out  of  fight,  it  is  entirely  at  a 
ftand,  and  over-powered,  nor  can  it  poffibly 
proceed  further.  But  concerning  the  doctrine 
of  this  vaft  volume  of  the  works  of  God, 
and  that  ftill  brighter  light,  which  ftiines  forth 
in  the  Scriptures,  we  {hall  fpeak  more  fully 
hereafter. 


(/)  Ut.  Parentetn  fuum,  Dominumq;  cognofcant,  cujus  nee 
virtus  asftimari  poteft,  nee  magnitude  pcrfpici,  nee  asternitas 
comprehendi. 


H  LECTURE 


98  Of  the  Decrees  of  God.          Left.  X. 


LECTURE      X. 

Of  the  Decrees  of  GOD. 

AS  the  glory  and  brightnefs  of  the  Divine 
Majefty  is  fo  great,  that  the  ftrongeft 
human  eye  cannot  bear  the  dired;  rays  of  it,  he 
has  exhibited  himfelf  to  be  viewed  in  the  glafs  of 
thofe  works,  which  he  created  at  firft,  and  by  his 
unwearied  hand  continually  fupports  and  governs; 
nor  are  we  allowed  to  view  his  eternal  counfels 
and  purpofes  thro'  any  other  medium  but  this. 
So  that,  in  our  catechifms,  efpecially  the  (horter 
one,  defigned  for  the  inftruclion  of  the  ignorant, 
it  might,  perhaps,  have  been  full  as  proper,  to 
have  pafled  over  the  awful  fpeculation  concern- 
ing the  divine  decrees,  and  to  have  proceeded,, 
dire&ly,  to  the  confederation  of  the  works  of 
Godj  but  the  thoughts  you  find  in  it,  on  this 
fubject,  are  few,  fober,  clear,  and  certain  :  and, 
in  explaining  them,  I  think  it  moft  reafonable 
and  moft  fafe,  to  confine  ourfelves  within  thefe 
limits,  in  any  audience  whatever,  but  efpecially 
in  this  congregation,  confifting  of  youths,  not 

to 


Lecl.  X.         Of  the  Decrees  of  God.  99 

to  fay,  in  a  great  meafure,  of  boys.  Seeing, 
therefore,  the  decrees  of  God  are  mentioned. in 
our  Catechifm,  and  it  would  not  be  proper  to 
pafs  over  in  filence  a  matter  of  fo  great  moment, 
I  .mail  accordingly  lay  before  you  fome  few 
thoughts  upon  this  arduous  fubjecl. 

And  here,  if  any  where,  we  ought,  accord- 
ing to  the  common  faying,  to  reafon,  but  in  few 
words.  1  mould,  indeed,  think  it  very  impro- 
per to  do  otherwife ;  for  fuch  theories  ought  to 
be  cautioufly  touched,  rather  than  be  fpun  out 
to  a  great  length.  One  thing  we  may  confi- 
dently aflert,  that  all  thofe  things,  which  die 
great  Creator  produces  in  different  periods  of 
time,  were  perfectly  known  to  him,  and,  as  it 
were,  prefent  with  him  from  eternity  ;  and  eve- 
ry thing  that  happens,  throughout  the  feveral 
ages  of  the  world,  proceeds  in  the  fame  order, 
and  the  fame  precife  manner,  as  the  eternal  mind 
at  firft  intended  it  mould.  That  none  of  his 
counftls  can  be  difappointed  or  rendered  ineffec- 
tual, or  in  the  leaft  changed  or  altered  by  any 
event  whatfoever  :  "  Known  to  God  are  all  his 
"  works  (a),"  fays  the  Apoftlein  the  council  of 
Jerufalem  ;  and  the  ion  of  Sirach,  "  God  fees 
"  from  everlafting  to  everlafting,  and  nothing 
"  is  wonderful  in  his  fight  (b).  Nothing  is  new 

(a)  Nota  funt  Deo  abi  initio  omnia  fua  opera.   Ad.  xv.  18. 
(£)  A  feculo  in  feculum  rcfpicit  Deus,  &  nihil  ell  mirabile 
in  confpe&u  ejus. 

H  2  or 


ico  Of  the  Decrees  of  God.         Left.  X. 

or  unexpected  to  him;  nothing  can  come  to 
pds  that  he  has  not  forefeen  ;  and  his  firft 
thoughts  are  fo  wife,  that  they  admit  no  fecond 
ones  that  can  be  fuppofed  wifer.  "  And  this 
"  (lability,  and  immutability  of  the  divine  de- 
crees (£),"  is  aff-Tted  even  by  the  Roman  philo- 
fopher  :  "  It  is  neceflary,  fays  he,  that  the  fame 
c<  things  be  always  pleafmg  to  him,  who  can 
"  never  be  pleafed  but  with  what  is  beft  (</)." 

Every  artifl,  to  be  fure,  as  you  alfo  well 
know,  works  according  to  fome  pattern,  which 
is  the  immediate  object  of  his  mind  ;  and  this 
pattern,  in  the  all-wife  Creator,  mufl  necefTa- 
rily  be  entirely  perfect,  and  every  way  com- 
pleat.  And,  if  this  is  what  Plato  intended  by 
his  ideas,  which  not  a  few,  and  thefe  by  no 
means  unlearned,  think  very  likely  ;  his  own 
fcholar,  the  great  Stagirite,  and  your  favourite 
philofopher,  had,  furely,  no  reafon,  fo  often, 
and  fo  bitterly,  to  inveigh  againft  them.  Be 
this  as  it  may,  all  that  acknowledge  God  to 
be  the  author  of  this  wonderful  fabric,  and  all 
thefe  things  in  it,  which  fucceed  one  another 
in  their  turns,  cannot  poffibly  doubt,  that  he 
has  brought,  and  continues  to  bring  them  all 
about,  according  to  that  moft  perfect  pattern 


(c)   To  d  fMTuffhiijToit  »cj  axuojTov  Trap  5e 
(/)  Necefle  eft  illi  eadem  temper  placere,  cui  nifi  optima 
placere  non  pofTunt. 

fublifting 


Left.  X.         Of  the  Decrees  of  God.  101 

fubfifting  in  his  eternal  councils ;  and  thefe 
things,  that  we  call  cafual,  are  all  unalterably 
fixed  and  determined  tohim.  For  according  to 
that  of  the  philofopher,  *<  Where  there  is  mofl 
<c  wifdom,  there  is  leaft  chance  (e),"  and  there- 
fore, furely,  where  there  is  infinite  wifdom, 
there  is  nothing  left  to  chance  at  all. 

This  maxim,  concerning  the  eternal  councils 
of  the  fupreme  Sovereign  of  the  world,  befides 
that  it  every  where  mines  clearly  in  thd  books  of 
the  facred  Scriptures,  is  alfo,  in  itfelf,  fo  evident 
and  confident  with  reafon,  that  we  meet  with 
it  in  almoft  all  the  works  of  the  philofophers,  and 
often,  alfo,  in  thofe  of  the  poets.  Nor  does  it 
appear,  that  they  mean  any  thing  elfe,  at  leaft, 
for  the  moft  part,  by  the  term  fate :  though 
you  may  meet  with  fome  things  in  their  works, 
which,  I  own,  found  a  little  harfh,  and  can 
fcarcely  be  fufficiently  foftened  by  any,  even 
the  moft  favourable  interpretation. 

But,  whatever  elfe  may  feem  to  be  com- 
prehended under  the  term  fate,  whether  taken 
in  the  mathematical  or  phyfical  fenfe,  as  fome 
are  pleafed  to  diftinguifh  it,  muft,  at  laft,  of 
neceffity  be  refolved  into  the  appointment  and 
good  pleafure  of  the  fupreme  Governor  of  the 
world.  If  even  the  blundering  aftrologcrs  and 

(r)  Ubi  plus  eft  fapientize,  tbi  minus  eft  cafus. 

H  3  fortune- 


102  Of  the  Decrees  of  God.  Left.  X. 

fortune-tellers  acknowledge,  that  the  wife  man 
has  dominion  over  the  flars ;  how  much  more 
evident  is  it,  that  all  thefe  things,  and  all  their 
power  and  influence,  are  fubject  and  fubfervient 
to  the  decrees  of  the  all-wife  God  ?  Whence 
the  faying  of  the  Hebrews,  "  There  is  no  planet 
«  to  Ifracl  (/)." 

And  according  as  all  thefe  things  in  the 
heavens  above,  and  the  earth  beneath,  are  daily 
regulated  and  directed  by  the  eternal  King ;  in 
the  fame  precife  manner  were  they  all  from  eter- 
nity ordered  and  difpofed  by  him,  <c  who  work- 
<{  eth  all  things  according  to  the  counfel  of  his 
"  own  will  (g}>"  who  is  more  ancient  than  the 
fea  and  thg  mountains,  or  even  the  heavens 
themfelves. 

Thefe  things  we  are  warranted  and  fafe  to 
believe  ;  but  what  perverfenefs,  or  rather  mad- 
nefs,  is  it  to  endeavour  to  break  into  the  facred 
repofitories  of  heaven,  and  pretend  to  accom- 
modate thofe  fecrets  of  the  divine  kingdom  to 
the  meafures  and  methods  of  our  weak  capaci- 
ties !  To  fay  the  truth,  I  acknowledge  that  I 
am  aftonifhed,  and  greatly  at  a  lofs,  when  I  hear 
learned  men,  and  profeHbrs  of  Theology,  talk- 
ing prefumptuoufly  about  the  order  of  the  divine 

(/)  Non  efle  planetam  Ifraeli. 

(g)  Qui  cunda  exequitur  fecundum  confiliura  Voluntatis  fuae. 
Eph.  i.  ii. 

decreesj 


Led.  X.         Of  the  Decrees  of  God.  103 

decrees,  and  when  I  read  fuch  things  in  their 
works.  Paul  confidering  this  awful  fubjeft, 
u  as  an  immenfe  fea,  was  aftonifhed  at  it,  and 
"  viewing  the  vaft  abyfs,  ftarted  back,  and  cry- 
*f  ed  out  with  a  loud  voice,  O!  the  depth,  &c.(£)" 
Nor  is  there  much  more  fobriety  or  moderation 
in  the  many  notions  that  are  entertained,  and 
the  difputes  that  are  commonly  raifed  about  re- 
conciling thefe  divine  decrees,  with  the  liber- 
ty and  free-will  of  man. 

It  is  indeed  true,  that  neither  religion,  nor 
right  reafon,  will  furTer  the  actions  and  defigns 
of  men,  and  confequently,  even  the  very  mo- 
tions of  the  will,  to  be  exempted  from  the  em- 
pire of  the  counfel  and  good  pleafure  of  God. 
Even  the  books  of  the  heathens  are  filled  with 
moft  exprefs  teftimonies  of  the  moft  abfolute 
fovereignty  of  God,  even  with  regard  to  thefe. 
The  fentiments  of  Homer  are  well  known  (/); 
and  with  him  agrees  the  tragic  poet  Euripides, 
"  O  !  Jupiter,  fays  he,  why  are  we,  wretched 
"  mortals,  called  wife  ?  For  we  depend  entire- 
"  ly  upon  thee,  and  we  do  whatever  thou  in- 
"  tendeft  we  (hould  *." 


uarwtf  wpoj  TriXay^  earnpv  JXiTyiasVa;  My  fiaf&s  l'3lw» 
<,*&c.  Chryf. 


12  Ztv  Tt  otjr 


era 


«jr.      IKET.  1.  734.. 

H  4  And 


J  04  Of  the  Decrees  of  God.         Left.  X. 

And  it  would  be  eafy  to  bring  together  a  vaft 
collection  of  fuch  fayings,  but  thefe  are  fufficient 
for  our  prefent  purpofe. 

They  always  feemed  to  me  to  ad:  a  very  ridi- 
culous part,  who  contend,  that  the  effed  of  the 
divine  decree  is  abfolutely  irreconcilable  (/)  with 
human  liberty  ;  becaufe  the  natural  and  neceflary 
liberty  of  a  rational  creature  is  to  ad  or  chufe 
from  a  rational  motive,  or  fpontaneoufly,  and  of 
.purpofe(*»);  but  who  fees  not,  that,  on  the  fuppo- 
iition  of  the  moft  abfolute  decree,  this  liberty  is 
not  taken  away,  but  rather  eftablimed  and  con- 
firmed ?  For  the  decree  is,  that  fuch  an  one.  mail 
make  choice  of,  or  do  fome  particular  thing 
freely.  And,  whoever  pretends  to  deny,  that 
whatever  is  done  or  chofen,  whether  good  or 
indifferent,  is  fo  done  or  chofen,  or,  at  leaft, 
may  be  fo,  efpoufes  an  abfurdity.  But,  in  a 
word,  the  great  difficulty  in  all  this  difpute  is, 
that  with  regard  to  the  origin  of  evil.  Some 
diftinguifh,  and  juftly,  the  fubftance  of  the 
adion,  as  you  call  it,  or  that  which  is  phyfical  in 
the  adion,  from  the  morality  of  it.  This  is  of 
fome  weight,  but  whether  it  takes  away  the 
whole  difficulty,  I  will  not  pretend  to  fay.  Be- 
lieve me,  young  gentlemen,  it  is  an  abyfs,  it  is 
an  abyfs  never  to  be  perfectly  founded  by  any 


pugnare. 
(m)  To  MOTOV  (Jatifiuioy. 

plummet 


Left.  X.        Of  the  Decrees  of  God.  105 

plummet  of  human  underftanding.  Should  any 
one  fay,  "  I  am  not  to  be  blamed,  but  Jove 
c<  and  fate  («),"  he  will  not  get  off  fo,  but  may 
be  nonplus'd  by  turning  his  own  wit  againft  him; 
the  fervant  of  Zeno,  the  Stoic  philofopher,  be- 
ing catched  in  an  aft  of  theft,  either  with  a  de- 
flgn  to  ridicule  his  matter's  dodlrine,  or  to  avail 
himfelf  of  it,  in  order  to  evade  punimment,  faid, 
<e  It  was  my  fatetobe  a  thief;  and  to  be  punifh- 
<e  ed  for  it,  faid  Zeno(o)."  Wherefore,  if  you 
will  take  my  advice,  withdraw  your  minds  from 
a  curious  fearch  into  thi's  myftery,  and  turn  them 
directly  to  the  ftudy  of  piety,  and  a  due  reve- 
rence to  the  awful  majefty  of  God.  Think 
and  fpeak  of  God  and  his  fecrets  with  fear  and 
trembling,  but  difpute  very  little  about  them  ; 
and,  if  you  would  not  undo  yourfelves,  beware 
of  difputing  with  him  :  if  you  tranfgrefs  in  any 
thing,  blame  yourfelves  j  if  you  do  any  good, 
or  repent  of  evil,  offer  thankfgiving  to  God. 
This  is  what  I  earneftly  recommend  to  you,  in 
this  I  acquiefce  myfelf  ;  and  to  this,  when  much 
toffed  and  diftrefied  with  doubt  and  difficulties, 
I  had  recourfe,  as  to  a  fafe  harbour.  If  any  of 
you  think  proper,  he  may  apply  to  men  of 


(»)  a*  lyu)  aml^  iipi,  aXXa  £i 

(0)  In   fatis    mibi,   inquit,   fuit  furari.    Et   caedi,  Jr.quit 
Zeno. 

greater 


1 06  Of  the  Creation  of  the  World.  Led.  XI. 
greater  learning  ;  but  let  him  take  care,  he 
meet  not  with  fuch  as  have  more  forwardnefs 
and  prefumption. 


LECTURE    XI. 
Of  the  CREATION  of  the  WORLD. 

WHOEVER  looks  upon  this  great  fyftem 
of  the  univerfe,  of  which  he  himfelf 
is  but  a  very  fmall  part,  with  a  little  more  than 
ordinary  attention,  unlefs  his  mind  is  become 
quite  brutifh  within  him,  it  will,  of  neceffity, 
put  him  upon  confidering  whence  this  beautiful 
frame  of  things  proceeded,  and  what  was  its  firft 
original ;  or,  in  the  words  of  the  poet,  "  From 
<e  what  principles  all  the  elements  were  formed, 
"  and  how  the  various  parts  of  the  world  at 
<c  firft  came  together  (a)" 

Now,  as  we  have  already  obferved  in  our 
ditfertation  concerning  God,  that  the  mind  rifes 

(£) Quibufq;  exordia  primis 

Omnia,  &ipfe  tener  mundi  concreverit  orbis. 

ViR.EcUvi. 

direclly 


Led.  XI.  Of  the  Creation  of  the  World.  1  07 
directly  from  the  confideration  of  this  vifible 
world,  to  that  of  its  invifible  Creator  ;  fo  from 
the  contemplation  of  the  firft  and  infinite  mind, 
itdefcends  to  this  vifible  fabric  ;  and  again,  the 
contemplation  of  this  latter,  determines  it  to  re- 
turn with  the  greateft  pleafure  and  fatisfaction 
to  that  eternal  fountain  of  goodnefs,  and  of 
every  thing  that  exifts.  Nor  is  this  a  vicious 
and  faulty  circle,  but  the  conftant  courfe  of  a 
pious  foul  travelling,  as  it  were,  backwards  and 
forwards  from  earth  to  heaven,  and  from  heaven 
to  earth  ;  a  notion  quite  fimilar  to  that  of  the 
angels  afcending  and  defcending  upon  the  ladder 
which  Jacob  faw  in  his  vifion.  But  this  con- 
templation, by  all  means,  requires  a  pure  and 
divine  temper  of  mind,  according  to  the  maxims 
of  the  philofopher  :  "  He  that  would  fee  God 
"  and  goodnefs,  muft  firft  be  himfelf  good, 
<c  and  like  the  Deity  (£)."  And  thofe,  who  have 
the  eyes  of  their  minds  pure  and  bright,  will 
fooner  be  able  to  read  in  thofe  objects  that  are 
expofed  to  the  outward  eye,  the  great  and  evi- 
dent characters  of  his  eternal  power  and  god- 
head. 

We  mail  therefore  now  advance  fome  thoughts 
upon  the  creation,  which  was  the  firft  and  moft 


xa^o*.      Plot. 

(lupendpus 


1  08  Of  tie  Creation  of  tie  World.  Left  XI. 
ftupendous  of  all  the  divine  works  :  and  the 
rather,  that  fome  of  the  philofophers,  who  were, 
to  be  fure,  pofitive  in  aflerting  the  being  of  a 
God,  did  not  acknowledge  him  to  be  the  au- 
thor or  creator  of  the  world  .  As  for  us,  accord- 
ing to  that  of  the  epiftle  to  the  Hebrews,  "  by 
"  faith  we  underftand,  that  the  worlds  were 
<c  framed  by  the  word  of  God  (c)."  Of  this  we 
have  a  diftinct  hiftory  in  the  firft  book  of  Mofes, 
and  of  the  facred  Scripture,  which  we  receive  as 
divine.  And  this  fame  doctrine  the  prophets 
and  apoftles,  and,  together  with  them,  all  the 
facred  writers,  frequently  repeat  in  their  fermons 
and  writings,  as  the  great  foundation  of  faith, 
and  of  all  true  religion  ;  for  which  reafon,  it 
ought  to  be  diligently  inculcated  upon  the  minds 
of  all,  even  thofe  of  the  moft  ignorant,  as  far  as 
they  are  able  to  conceive  and  believe  it  ;  though, 
to  be  fure,  it  contains  in  it  fo  many  myfteries,  that 
they  are  fufficient  not  only  to  exercife  the  moft 
acute  and  learned  underftand  ings,  but  even  far 
exceed  their  capacities,  and  quite  over-power 
them  -,  which  the  Jewith  doctors  feem  to  have 
been  fo  fenfible  *or,  if  I  may  ufe  the  expreffion, 
fo  over  fenfible  of,  that  they  admitted  not  their 
difciples  to  look  into  the  three  firft  chapters  of 


(c}  n»r«»  wajAEK  icaT»f7j<r9««  rov  uwecfpuevrt  0£«.      Cap.  xi.  3. 

Generis, 


Left.  XL  Of  the  Creationoftbe  World.  1 09 
Genefis,  till  they  arrived  at  the  age  required,  in 
or  to  enter  upon  the  prieftly  office. 

Although  the  faith  of  this  doctrine  immedi- 
ately depends  upon  the  authority  and  teftimony 
of  the  Supreme  God  of  truth,  for,  as  St.  Am- 
brofe  expreffes  it,  "  To  whom  fhould  I  give 
"  greater  credit  concerning  God,  than  to  God 
"  himfelf  (d}  ?"  it  is  however  fo  agreeable  to 
reafon,  that  if  any  one  chuie  to  enter  into  the 
difpute,  he  will  find  the  ftrongeft  arguments  pre- 
fenting  themfelves  in  confirmation  of  the  faith 
of  it ;  but  thofe  on  the  oppofite  fide,  if  any  fuch 
there  be  that  deferve  the  name,  quite  frivolous, 
and  of  no  manner  of  force.  Tatian  declared, 
that  no  argument  more  effectually  determined 
him  to  believe  the  Scriptures,  and  embrace  the 
chriftian  faith,  c<  than  the  confident  intelligible 
"  account  they  give  of  the  creation  of  the  uni- 
"  verfe  (e)." 

Let  any  one  that  pleafes,  chufe  what  other 
opinion  he  will  adopt  upon  this  fubject,  or,  as  it 
is  a  matter  of  doubt  and  obfcurity,  any  of  the 
other  hypothefis  he  thinks  moft  feafible.  Is  he 
for  the  atoms  of  Epicurus,  dancing  at  random  in 
an  empty  fpace,  and,  after  innumerable  trials, 
throwing  themlelves  at  laft  into  the  beautiful 
fabric  which  we  behold,  and  that  merely  by  a 

{</)  Cui  enim  magis  deDeo,  quam  Deo  credam.     Ambrof. 
(e)  To  EnxoloAijTrTo*  rrij  ?*&«*?•'&•  ^onffiu^.     Tatian. 

kind 


1 10  Of  the  Creation  of  the  World.  Left.  XI, 
kind  of  lucky  hit,  or  fortunate  throw  of  the 
dice,  without  any  Amphion  with  his  harp,  to 
charm  them  by  his  mufick,  and  lead  them  into 
the  building  ?  To  fay  the  truth,  the  Greek  phi- 
lofopher  had  dreamed  thefe  things  very  prettily, 
or,  according  to  more  probable  accounts,  bor- 
rowed them  from  two  other  blundering  philofo- 
phers,  Democritus  and  Leucippus,  though  he 
ufed  all  poifible  art  to  conceal  it,  that  he  might 
have  to  himfelf  the  whole  glory  of  this  noble  in- 
vention. But  whoever  firft  invented,  or'publifhed 
this  hypothefis,  how,  pray,  will  he  perfuade  us, 
that  things  are  actually  fo  ?  By  what  convincing 
arguments  will  he  prove  them?  Or  what  credible 
witneffes  will  he  produce  to  atteft  his  facts  ?  For 
it  would  neither  be  modeft  nor  decent,  for  him 
nor  his  followers,  to  expect  implicit  faith  in  a 
matter  purely  philofophical  and  phyfical,  and  at 
the  fame  time,  of  fo  great  importance,  efpecially 
as  it  is  their  common  method  fmartly  to  ridicule 
and  fupercilioufly  to  defpife  the  reft  of  mankind, 
as  being,  according  to  their  opinion,  too  credu- 
lous in  matters  of  religion.  But  what  we  have 
now  faid  is  more  than  enough  upon  an  hypo- 
thefis  fo  filly,  monftrous  and  inconfiftent. 

After    leaving  the  Epicureans,    there  is  no 
other  noted  mift,  that  I  know  of,  remaining  for 
one  that  rejects  the  doctrine  of  the  creation,  but 
only  that  fiction, of  the  Peripatetick  fchool,  con- 
cerning 


Lett.  XI.  Of  the  Creation  of  tbe  World.  1 1 1 
cerning  the  eternity  of  the  world.  This  Arifto- 
tle  is  faid  to  have  borrowed  from  a  Pythagorean 
philofopher,  named  Ocellus  Lucanus,  who,  in 
that  inP.ance,  feems  to  have  deferted  not  only  the 
doctrine  of  his  matter  Pythagoras,  but  alfo  that 
of  all  the  more  ancient  philosophers.  It  is  true, 
two  or  three  others  are  named,  Parmenio,  Me- 
lifTus,  &c.  who  are  fufpected  to  have  been  of 
the  fame  fentiments  with  Ocellus  j  but  this  is 
a  matter  of  uncertainty,  and  therefore  to  be  left 
undetermined.  And  indeed,  both  Ariftotle  and 
Ocellus  feems  to  have  done  this  at  random,  or 
without  proof,  as  they  have  advanced  no  argu- 
ments in  favour  of  their  new  doctrine,  that  can 
be  thought  very  favourable,  much  lefs  cogent 
anjd  convincing. 

It  is  furely  impoflible  to  demonstrate  the  truth 
of  their  opinion  a  priori,  nor  did  thefe  authors 
attempt  it.  They  only  endeavoured  to  mufter 
up  fome  difficulties  againft  the  production  of  the 
world  in  time,  the  great  weaknefs  whereof  any 
one,  who  is  but  tolerably  acquainted  with  the 
chriftian  religion,  will  eafily  perceive.  Ariftotle's 
arguments  rather  make  againft  fome  notions 
efpoufed  by  the  old  philofophers,  or  rather 
forged  by  hlmfelf,  than  againft  the  doctrine  of 
the  creation.  Nay,  he  himlelf  fometimes  fpeaks 
with  great  diffidence  of  his  own  opinion  on  this 
fubject,  particularly  in  his  topicks,  where,  among 

other 


112  Of  the  Creation  of  tbe  World.  Led.  XI. 
other  logical  problems,  he  propofes  this  as  one, 
viz.  "  Whether  the  world  exifted  from  eter- 
"  nity  or  not  (/)?" 

On  the  contrary,  befides  that  the  world  has 
evident  marks  of  novelty,  as  is  acknowledged  by 
Lucretius  in  a  remarkable  paiTage  of  his  poems, 
which  is  very  well  known,  "  Befides,  fays  he, 
"  if  the  earth  and  the  heavens  were  not  origi- 
"  nally  created,  but  exifted  from  eternity,  why 
"  did  not  earlier  poets  defcribe  the  remarkable 
<c  actions  of  their  times  long  before  the  The- 
«*  ban  war  and  the  deftruction  of  Troy  ?  But, 
*'  in  my  opinion,  the  univerfe  is  not  of  old 
<c  (landing,  the  world  is  but  a  late  eftablifli- 
"  ment,  and  it  is  not  long  fince  it  had  its  be- 
"  ginning,"  and  more  to  that  purpofe  (g). 

If  we  duly  confider  the  matter,  and  acknow- 
ledge the  courfe  of  the  ftars,  not  only  to  be 
owing  to  a  firft  mover,  but  alfo  that  the  whole 
fabric,  with  all  the  creatures  therein,  derive 
their  exiftence  from  fome  Supreme  Mind,  who 
is  the  only  fountain  of  being  ;  we  muft  certainly 
conclude,  that  that  felf-exiflent  principle,  or 


f,  *  ». 

(g)  Praeterea  finulla  fuit  genitalis  origo 
Terrae  &  Cceli,   femperq;  aeterna  fuere, 
Cur  fupra  bellum  Thebanum  &  funer-i  Trojae, 
Non  alias  alii  quoque  res  cecinere  Poets  ? 
Verum,  ut  opinor,  habec  novitatem  fuirma,  recenfq; 
Natura  eft  mundi,  neq;  pridem  exordia  cepir. 

fource 


Led.  XI.  Of  the  Creation  of  the  World.  113 
fource  of  all  Beings  is  by  all  means  eternal  ;  but 
there  is  no  neceffity  at  all,  that  we  mould  fup- 
pofe  all  other  things  to  be  coeval  with  it ;  nay, 
if  it  is  not  abfolutely  neceflary,  it  is  at  leaft  high- 
ly reafonable  and  confident  to  believe  the  con- 
trary. 

For,  that  this  world,  compounded  of  fo  many, 
and  fuch  heterogeneous  parts,  mould  proceed, 
by  way  of  natural  and  neceflary  emanation,  from 
that  one  firft,  pured,  and  mod  fimple  nature, 
nobody,  I  imagine,  could  believe,  or  in  the  leaft 
fufpect  :  can  it  poflibly  be  thought,  that  mor- 
tality mould  proceed  from  the  immortal,  cor- 
ruption from  the  incorruptible,  and,  what  ought 
never  to  be  fo  much  as  mentioned,  even  worms, 
the  vileft  animalcules,  and  mod  abject  infects, 
from  the  beft,  moil  exalted,  and  mod  blefled 
Majedy  ?  But,  if  he  produced  all  thefe  things 
freely,  merely  out  of  his  good  pleafure,  and 
with  the  facility  that  condantly  attends  almighty 
power;  how  much  more  confident  is  it  to  be- 
lieve, that  this  was  done  in  time,  than  to  ima- 
gine it  was  from  eternity  ? 

It  is  a  very  difficult  matter  to  argue  at  all  a- 
bout  that,  the  nature  whereof  our  mod  enlarged 
thoughts  can  never  comprehend.  And  though, 
among  philofophers  and  divines,  it  is  difputed, 
whether  fuch  a  production  from  eternity  is  pol- 
fible  or  not  j  there  is  probably  fomcthing  con- 
I  cealed 


1 1 4       Of  tie  Creation  of  the  Wtrld.     Left.  XI. 
cealed  in  the  nature  of  the  thing,  tho'  unknown 
to  us,  that  might  fugged  a  demonftration   of 
the  impoffibiiity  of  this  conceit ;  for  what  is 
finite,  in  bulk,  power,  and  every  other  refpect, 
feems  fcarcely  capable  of  this  infinity  of  duration  ; 
and  divines  generally  place  eternity  among  the 
incommunicable  attributes  of  God,  as  they  are 
called  :  it  feems,  to  be  fure,  moft  agreeable  to 
reafon,  and,  for  ought  we  know,  it  is  abfolutely 
neceffary,  that,  in  all  external  productions,  by  a 
free  agent,  the  caufe  fhould  be,  even  in  time, 
prior  to  the  effect,  that  is,  that  there  muft  have 
been  fome  point  of  time  whe/ein  the  being  pro- 
dacing  did,  bat  the  thing  produced  did  not  exift. 
As  to  the  eternal  generation,  which  we  believe, 
it   is  within  God  himfelf,  nor  docs  it  conftitute 
any  thing  without  him,  or  different  from  his 
nature  and  effence.     Moreover,    the   external 
production  of  a  created  being  of  a  nature  vaftly 
different  from  the  agent,    that  is  fuppofed  to 
produce  it,  and   to  act   freely  in  that  produc- 
tion,  implies,  in  its  formal  conception,  as  the 
fchools  exprefc  it,  a  tranflation  from  non-entity 
into  being  ;  whence  it  feems  neceffary  to  follow, 
that  there  muft  have  been  fome  point  of  time, 
wherein  that  created  being  did  not  exift. 

The  notions  of  the  Platonifts,  concerning 
pre-exiftent  matter,  do  not  concern  the  preient 
fubjcdt ;  but,  to  be  fure,  they  are  as  idle  and 

empty 


Left.  XI.     Of  tie  Creation  of  the  World.      1 1 5- 
empty  as  the  imaginary  eternity  of  the  world  in 
its  prefent  form.     As  angels  were  not  produced 
out  of  matter,  it  is  furely  furprifing  that  thofe, 
who  atflert  their  creation  by  God,  (liould  find  dif- 
ficulty in  acknowledging  the  production  of  other 
things,  without  pre-exiftent  matter,   or  even  of 
matter  itfelf.     The  celebrated  maxim  of  the 
philofophers,  "  That  out  of  nothing  nothing  is 
"  produced,"  we  receive,  but  in  a  different  and 
founder  fenfc,  viz.  that  nothing  can  be  produced 
but  either  from  pre  cxiftent  matter,  or  by  a  pro- 
ductive power,  in  which   it  was  virtually  con- 
tained.    And,  in  this  fenfe,  this  famous  maxim 
affords  an  invincible  demonftration  a  pofteriori, 
for  the  fubject  is  not  capable  of  any  other,  to 
prove  that  there  muft  be  fome  being  that  exifted 
before  any  creature,  and  the  unity  and  eternity 
of  that  being. 

The  great  Creator  of  the  world,  having  all 
things  virtually  in  himfelf,  needed  neither  matter 
nor  inftruments  in  order  to  produce  them  :  "  By 
«c  the  word  of  the  Lord  were  the  heavens  made, 
«c  and  all  the  hoft  of  them  by  the  breath  of  his 
"  mouth  (g)."  Thefe  were  his  levers  and  tools, 
the  word  of  the  Lord,  or  that  effectual  act  of  his 
will,  which  gave  being  to  all  things  (£).  "  The 
"  mighty  Lord  of  all  called  directly  to  his  holy, 

(/)  PfaL  xxxiii.  6.  (£)  na»7«p«{. 

I  2  "Intel- 


1  1  6  Of  tie  Creation  of  the  World.  Left.  XL 
"  intelligent,  and  creating  word,  let  there  be  a 
"  fan,  and  a  fun  immediately  appeared,  &c.  (/')" 
Here  he  fpoke,  and  it  was  done,  "  the  word 
V  and  the  effect  (hewed  themfelves  together  (/£)." 
If  you  afk  what  moved  infinite  goodnefs  to  per- 
form this  great  work  ;  I  anfvver,  that  very  good- 
jnefs  you  mention  :  for  if,  as  they  fay,  it  is  the 
nature  of  goodnefs  to  be  always  communicative  ; 
that  goodnefs,  to  be  fure,  muft  be  the  moft 
diffbfive,  which  is  in  itfelf  greateft,  richefi,  and 
fo  very  immenfe,  that  it  cannot  be  in  the  leaft 
diminished,  much  lefs  exhaufted,  by  the  great- 
eft  munificence.  Here  there  is  no  danger,  that 
that  iliould  happen,  which  Cicero  prudently 
cautions  againft,  in  the  cafe  of  human  gocdnefs, 
viz.  "  That  liberality  mould  undo  itfelf  (/)." 
For  that  liberality  muft  be  immortal  and  endlefs, 
the  treafures  whereof  are  infinite. 

Nor  is  it  to  be  doubted,  but,  from  this  very 
goodnefs,  together  with  the  immenfe  power  and 
wifdom,  which  fhine  forth  fo  brightly  in  the 
creation  and  all  the  creatures,  an  immenfe  weight 
of  glory  is  reflected  upon  the  Creator  himfelf, 
and  the  fource  of  all  thefe  perfections;  nor  muft 
it  be  denied,  that  the  manifold  wifdom  of  God 


(/)   O*    &    iravluv  ja'fi©-  wfl/wj  K^uns-t    tu    utvra  a.yvu  xj  ;o>jTw'*J 
hfjiuippxu  Xo'yw  t'r«  >)Ai©'  ^  apse,  ru  (pdvxi,  &c.      Trifmeg. 
(/f)   a'/xa  IV©-,   UIMX.  lffn> 

(/)  Ne  liberalitate  pereat  liberalitas. 

propofed 


Left.  XI.  Of  the  Creation  of  the  World.  i  \  j 
propofed  this  end  likewife.  And  there  is  no- 
thing more  certain  than  that,  from  all  thefe 
taken  together,  his  works,  his  benevolent  and 
diffufive  goodnefs,  his  power  and  wifdom  illu- 
flrated  in  the  creation,  and  the  glory  that  con- 
tinually re/lilts  therefrom,  from  his  wife  coun- 
fels,  and  his  own  moft  perfect  nature,  whence 
all  thefe  things  flow ;  nothing  is  more  certain, 
I  fay,  than  that,  from  all  thefe  taken  together, 
the  divine  Majefty  enjoys  an  eternal  and  inex- 
preflible  delight  and  fatisfaclion  :  and  thus  all 
things  return  to  that  vaft  and  immenfe  ocean, 
from  whence  they  at  firft  took  their  rife,  ac- 
cording to  the  expreflion  in  the  Proverbs, 
"  He  hath  made  all  things  for  himfelf  (m)  :" 
and  the  words  of  the  fong  in  the  Revelations 
are  moft  exprefs  to  this  purpofe,  "  Thou  art 
<c  worthy,  O  Lord,  to  receive  glory,  and 
«  honour,  and  power,  for  thou  haft  created  all 
"  things,  and  for  thy  pleafure  they  are,  and 
"  were  created  (»)."  Nor  could  it  indeed  be 
otherwife,  than  that  he,  who  is  the  beginning 
of  all  things,  mould  alfo  be  the  end  of  all }  a 
wonderful  beginning  without  a  beginning,  and 
an  end  without  an  end.  So  that,  as  the  author 
of  the  epiftle  to  the  Hebrews  reafons  concern- 
ing the  oath  of  God  :  «  As  he  could  fwear  by 

(«)   Prov.  xvi. >  («)  Rev.  iv.  n. 

I  «  no 


I  \  8  Oftbe  Creation  of  the  World.  Left.  XL 
"  no  greater,  he  fwcre  by  himfelf."  In  like 
manner  we  may  argue  here,  as  he  could  pro- 
pofe  no  greater  end  or  defign,  he  propofed 
himfelf.  It  was  the  faying  of  Epicurus,  <c  That 
*{  the  wife  man  does  every  thing  for  his  own 
<{  fake  (o)  :"  we,  who  are  other ujfe  taught, 
fhould  rather  fay,  that  the  wife  man  does  no- 
thing for  his  own  fake,  but  all  for  that  of  God. 
But  the  moft  exalted,  to  be  fure,  and  the  wifeft 
of  all  beings,  becaufe  he  is  fo,  muft  of  neceffity 
do  all  things  for  himfelf;  yet,  at  the  fame  time, 
all  his  difpenfations,  towards  his  creatures,  are 
moft  bountiful  and  benevolent. 

That  the  world  was  made  directly  and  im- 
mediately for  man,  is  the  doctrine  not  only  of 
the  Stoicks,  but  alfo  o£  the  matter  of  the  Peri- 
patetick  fchool:  "  We  are,  fays  he,  in  fome  re- 
"  fpeft,  the  end  of  all  things  (/>).''  And  in 
another  place,  "  Nature  has  made  all  things  for 
"  the  fake  of  man  (q}"  Cicero  fpeaks  to  the 
fame  purpofe  (r)  ;  and  Lactantius  more  fully 
than  either  (s).  But  Mofes  gives  the  greateft 
light  on  this  fubjed:,  not  only  in  his  hiftory  of 

(0)  Sapientem  omnia  facere  fui  caufa. 

(/)  Sumus  enim  et  nos  quodammodo  omnium  finis.  2  Phyf. 
tit.  23. 

(?)  Natura  hominum  gratia  omnia  fecit. 

(r)  DC  legibus. 

(j)  Sol  irrequietis  curfibus  &  fpatiis  inequalibus  orbes  con- 
Scit,  &c,  ad  finem  capitis,  De  iraDei.  Cap.  13.  14. 

the 


Led.  XI.  Of  the  Creation  of  the  World.  1 1 9 
the  creation,  but  alfo  in  Deuteronomy,  wherein 
he  warns  the  Ifraelities  againft  worshipping  01 
angels  :  for  this  reafon  ;  becaufe,  fays  he,  "  they 
"  were  created  for  the  fervice  of  man  (/)  :"  and 
the  fun,  in  Hebrew,  is  called  Shemefh,  which 
fignifies  a  fcrvant. 

But  O  !  whither  do  our  hearts  ftray !  ought 
we  not  to  dwell  upon  thispleafarit  contemplation,, 
and  even  die  in  it?  I  mould  choofe  to  be 
quite  loft  in  it,  and  to  be  rendered  altogether 
infenfible,  and,  as  it  were,  dead  to  thefe  earthly 
trifles,  that  make  a  noife  around  us.  '  O  fwect 
reciprocation  of  mutual  delights !  ct  The  Lord 
«<  fliall  rejoice  in  his  works  (u)"  fays  the 
Pfalmift :  and,  prefently  after,  <c  My  medita- 
•«*  tion  of  him  fliall  be  fweet,  I  will  be  glad  in 
*'  the  Lord  (#)."  Let  us  look  fometimes  to  the 
heavens,  fometimes  to  the  fea,  and  the  earth, 
with  the  animals  and  plants  that  are  therein,  and 
very  often  to  ourfelves ;  and  in  all  thefe,  and  in 
every  thing  elfe,  but  in  ourfelves  particularly, 
let  us  contemplate  God,  the  common  Father  of 
all,  and  our  moft  exalted  Creator,  and  let  our 
contemplation  excite  our  love. 

They,  who  have  fent  the  ignorant  and  un- 
learned to  pictures  and  images,  as  books  proper 
for  their  inftruclion,  have  not  adted  very  wifer 

(.')  Deut.         («)  Pfal.  civ.  31.          (*),Ibid.  ver.  34. 

1.4  iy. 


120  Of  the  Creation  of  the  World.  Left.  XI. 
ly,  nor  has  that  expedient  turned  out  happily  or 
luckily  for  the  advantage  of  that  part  of  man- 
kind ;  but  furely  this  great  volume,  or  fyftem, 
which  is  always  open,  and  expofed  to  the  view 
of  all,  is  admirably  adapted  to  the  inftruc"Hon 
both  of  the  vulgar  and  the  wife  ;  fo  that  Chry- 
foftom  had  good  reafcn  to  call  it  "The  great 
"  book  for  the  learned  and  unlearned  (y)." 
And  the  faying  of  St.  Bafil  is  very  much  to  the 
purpofe,  "  From  the  beauty  of  thofe  things, 
"  which  are  obvious  to  the  eyes  of  all,  we  ac- 
<l  knowledge  that  his  inexpreffible  beauty  ex- 
c<  cells  that  of  all  the  creatures;  and  from  the 
<c  magnitude  of  thofe  fenfible  bodies,  that  fur- 
<c  round  us,  we  conclude  the  infinite  and  im- 
<e  menfe  goodnefs  of  their  Creator,  whofe  ple- 
<c  nitude  of  power  exceds  all  thought,  as  well 
,<f  as  expreffion  (z)." 

For  this  very  end  it  evidently  appears,  all 
things  were  made,  and  we  are  the  only  vifible 
beings  that  are  capable  of  this  contemplation  : 
<c  The  world,  fays  St.  Bafil,  is  a  fchool,  or  Ic- 
"  rninary,  very  proper  for  the  inftruction  of  ra- 


rot 

twcp/uyiSig  xj  iraura.*  ^lavowen  Iv  tu  9rX»j9s>  T?5  tctvrx 

T«.     Alex,  horn,  i. 

"  tional 


Led.  XI.  Of  the  Creation  of  the  World.  1  2  1 
<c  tional  fouls  in  the  knowledge  of  God  (#)." 
We  have  alfo  the  angels,  thofe  minifters  of  fire, 
to  be  fpectators  with  us  on  this  theatre.  But 
will  any  of  us  venture  to  conjecture,  what  they 
felt,  and  what  admiration  feized  them,  when 
they  beheld  thofe  new  kinds  of  creatures  rifing 
into  being,  and  thofe  unexpected  fcenes,  that 
were  filcceffively  added  to  the  preceding  ones, 
on  each  of  the  fix  days  of  that  firft  remarkable 
week:  <(  When  he  laid  the  foundations  of  the 
<f  earth,  and  placed  the  corner  ftone  thereof; 
cc  when  the  morning  ftars  fang  together,  and  all 
"  the  (bus  of  God  (houted  for  joy  (£)." 

But  O  the  ftupidity  of  mankind!  All  thofe 
ftupendous  objects  are  daily  round  us  ;  but  be- 
caufe  they  are  conftantly  expofed  to  our  view, 
they  never  affect  our  minds  :  fo  natural  is  it  for 
us  to  admire  new,  rather  than  grand  objects. 
Therefore  the  vaft  multitude  of  ftars,  which 
diverfify  the  beauty  of  this  immenfe  body,  does  not 
call  the  people  together  j  but,  when  any  change 
happens  therein,  the  eyes  of  all  are  fixed  upon 
the  heavensi  "  No  body  looks  at  the  fun,  but 
"  when  he  is  obfcured  j  nobody  obferves  the 


(a)  o  xwrp«?i}/^w>  Xoy»xJV  h$curKotteK>t  x^  T?; 
Alex.  horn.  i. 


Job  xxxviii.  6,  7. 

"  meon, 


122  Of  the  Creation  of  the  World.  Left.  XL 
"  moon,  but  when  Ihe  is  eclipfed,  then  nature 
"  feems  to  be  in  danger,  then  vain  fuperftition 
"  is  alarmed,  and  every  one  is  afraid  for  him- 
"  felf  (c)"  "  But  furcly,  fays  St.  Bernard, 
<c  concerning  the  fun  and  moon,  thefe  are  great 
"  miracles,  very  great  to  be  fure  :  but  the  firft 
"  production,  or  creation  of  all  things,  is  a  vaft 
"  miracle,  and  makes  it  eafy  to  believe  all  the 
<{  reft  5  fo  that,  after  it,  nothing  ought  to  excite 
"  our  wonder  ^." 


(<•  )  Sol  fpe&atorem,  nifi  cum  deficit,  non  habet  ;  nemo  ob- 
fervat  lunam  nifi  laborantem,  tune  orbes  conclamant,  tune 
pro  fe  quifq;  fuperftitione  vana  trepidat.  SEN. 

(/)  Magna  funt  haec  miracula,  magoa  nimis  ita  eft  ;  mira- 
culum  autem  immenfum  eft  ipfa  prima  omnium  produftio, 
feu  creatio,  quae  miraculorum  omnium  adco  facilem  fidem 
facit,  ut  poft  earn  nihil  fit  mirum. 


LECTURE 


Led.  XII.       Of  the  Creation  of  Man.  123 


LECTURE     XII, 

Of  the  Creadon  cf  M  AN. 

THIS  great  theatre  being  built,  beljdes 
thofe  fpe&ators,  which  had  been  but 
lately  placed  in  the  higher  feats,  it  pleafed  the 
fupreme  Creator  and  Lord  to  have  another  com- 
pany below,  as  it  were  in  the  area  :  thefe  he 
called  forth  into  being  by  creation,  and  man 
was  introduced  into  this  area,  "  to  be  a  fpeda- 
"  tor  of  him  and  of  his  works  $  yet  not  a 
c<  fpedator  only,  but  alfo  to  be  the  interpreter 
cf  of  them  (a}."  Nor  yet  was  man  placed  there- 
in merely  to  be  a  fpcdator  and  an  interpreter  ; 
but  alfo,  in  a  great  meafure,  to  be  pofleffor  and 
lord  thereof  ?  or,  as  it  were,  the  Creator's 
"  fubftitute  (b}"  in  a  fpacious  and  convenient 
houfe  ready  built,  and  ftored  with  all  forts  of 
ufeful  furniture. 


(a)    J{  SjfltTJJK  Tl  «UTB  xj  TUT    a'l'Ttf  ffyw,    X^    «  fAOttll 

'ww.    Arrian. 


Now, 


124.         Of  tie  Creation  of  Man.      Left.  XII. 

Now,  that  man  himfelf  is  a  grand  and  noble 
piece  of  workmanmip,  appears  even  from  this 
circumftance,  that  the  moft  wife  operator,  when 
he  was  going  to  create  him,  thought  fit  to  pre- 
face his  defign  with  thefe  words,  "  Let  us  make 
"  man."  So  that  he  was  created,  not  merely 
by  a  word  of  command  like  the  reft  of  the  crea- 
tures, <{  but  by  a  confultation  of  the  blefled 
«  Trinity  (f)." 

And,  indeed,  man  is  a  wonderful  compofi- 
tion,  the  conjunction  of  heaven  and  earth  ; 
cc  The  breath  of  God,  and  the  duft  of  the 
<c  ground  ;"  the  bond  of  union  between  the  vi- 
fible  and  invifible  world,  and  truly  a  "  world  in 
"  miniature,  a  kind  of  mixt  world,  nearly 
"  related  to  the  other  two  (*/)."  Nor  is  he  only 
a  lively  epitome  and  reprefentation  of  the  greater 
world,  but  alfo  dignified  with  the  image  of  his 
great  Creator.  He  made  the  heavens  and  the 
earth,  the  fea  and  the  ftars,  and  then  all  forts 
of  living  creatures  ;  but,  in  the  words  of  the 
poet,  "  a  more  divine  creature,  and  more  ca- 
«f  pable  of  elevated  fentiments,  was  yet  wanting, 

(f)  Faciamus  hominem.    Ut  non  folo  jukentis  fermone  ficut 
reliqua,  fed  confilio  fan£be  Trinitatis  conditus  fit.     Arnob, 


Greg.  Nyff. 

and 


Led.  XII.  Of  the  Creation  of  Man.  1 25 
and  one  that  could  rule  over  the  reft,  therefore 
man  was  born,  &c.  (e)" 

The  reft  of  the  creatures,  according  to  the 
obfervation  of  the  fchoolmen,  which  is  notamifs, 
had  the  impreflion  of  the  divine  foot  ftamped  upon 
them,  but  not  the  image  of  the  Deity.  Thefe  he 
created,  and  reviewing  them,  found  them  to  be 
good,  yet  he  did  not  reft  in  them  ;  but,  upon 
the  creation  of  man,  the  fabbath  immediately 
followed.  He  made  man,  and  then  retted, 
having  a  creature  capable  of  knowing  that  he 
was  his  Creator,  one  that  could  wormip  him, 
and  celebrate  his  fabbath,  whofe  fins,  if  he 
fhould  commit  any,  he  might  forgive,  and  fend, 
cloathed  with  human  nature,  his  only  begotten 
fon,  <f  in  whom  he  is  abfolutely  well  pleafed," 
and  over  whom,  as  the  perfon  that  fulfilled  his 
good  pleafure,  he  rejoices  for  ever,  to  redeem 
his  favourite  creature.  By  the  production  of 
man,  the  fupreme  Creator  exhibited  himfelf  in 
the  moft  admirable  light,  and,  at  the  fame  time, 
had  a  creature  capable  of  admiring  and  loving 
him ;  and,  as  St.  Ambrofe  obferves,  "  one  that 
"  was  under  obligation  to  love  hisCreator  the  more 
"ardently,  the  more  wonderfully  he  perceived 

(e)  Sanftius  his  animal,  mentif<j;  capacius  altar, 
Deerat  ad  hue,  &  quod  dominari  in  csetera  poflet, 
Natus  homo  eft.     Ovid,  i  Met, 

"  himfelf 


i  26  Of  the  Creation  of  Man.  Le£.  XI  L 
"  himfelf  to  be  made  (/).'*  And  man,  fays  the 
fame  author,  was  made  a  two  footed  animal, 
that  he  might  be,  as  it  were,  one  of  the  inha- 
bitants of  the  air,  that  he  might  "  afpire  at 
"  high  things,  and  fly  with  the  wings  of 
«  fublime  thoughts  (g)." 

And,  indeed,  the  ftrudture  of  man  is  an 
inftance  of  wonderful  art  and  ingenuity,  whether 
you  confider  the  fymmetry  of  his  whole  fabric 
taken  together,  or  all  his  parts  and  members 
feparately.  Gregory  Nyffen  fpeaks  very  much 
tothepurpofe,when  he  fays,  "  The  frame  of  man 
"  is  awful,  and  hard  to  be  explained,  arid  con- 
"  tains  in  it  a  lively  reprefentation  of  many  of 
cc  the  hidden  my  fteries  of  God  (b)."  How  won- 
derful is  even  the  flrudture  of  his  body,  which, 
after  all,  is  but  the  earthen  cafe  of  his  foul  ?  ac- 
cordingly it  is  in  the  Chaldaic  language  called 
Nidne,  which  fignifies  a  (heath.  How  far  does 
the  workmanmip  exceed  the  materials  ?  and 
how  juftly  may  we  fay,  "  What  a  glorious 
"  creature  out  of  the  meanefi  elements  (/)?" 

(y)  Et  quidem  tanto  ardentius  amaret  conditorem,  quanta 
jnirabilius  fe  ab  eo  conditum  intelligeret. 

(g)  Et  faftus  eft  homo  bipe=;,  ut  fit  unus  quafi  de  volatilibu?, 
«jui  alta  vifu  petat,  &  quodam  remigio  voliiet  fublimum  cogi- 
tationum. 

()&)   i)  TM  «6\6pw7T8  xcilce.c-x.tvr>  ^iSepa  TJ?   ^  kffifpSnw&i   xj  •nti&a.  xj 


(0 

The 


Left.  XII.  Of  tie  Creation  of  Man.  127 
The  Pfalmift's  mind  feems  to  have  dwelt  upon 
this  meditation,  till  he  was  quite  loft  in  it, 
"  How  fearfully,  fays  he,  and  wonderfully  am 
<c  I  made  I"  And  that  celebrated  phyfician, 
who  ftudied  nature  with  fitch  unwearied  appli- 
cation, in  his  book  upon  the  ftruclure  of  the 
human  body,  in  which,  after  all,  there  is  nothing 
divine,  often  expreiTes  his  admiration  in  thefe 
words,  "  Who  is  worthy  to  praife  the  wifdom 
"  and  power  of  the  Creator  (k)  ?"  and  many 
other  iuch  exclamations.  The  Chriftian  writers, 
however,  are  moft  full  upon  this  fubject,  par- 
ticularly St.  Bafil,  St.  Chryfoftomr  and  others, 
who  carry  their  obfervations  fo  far  as  the  nails, 
and  hair,  efpecially  that  on  the  eye-lids.  And 
Nyffen,  on  the  words,  "  Let  us  make  man," 
has  the  following  obfervation  :  "Man  is  a 
*6  grand  and  noble  creature—  How  can  man  be 
"  laid  to  be  any  great  matter  ?  feeing  he  is  a 
"  mortal  creature,  fubjecl  to  a  great  many  paf- 
"  fions  :  from  the  time  of  birth,  to  that  of  his 
"  old  age,  expofed  to  a  vaft  many  evils  and 
"  diftrefles,  and  of  whom  it  is  written,  Lord, 
"  what  is  man,  that  thou  mould  be  mindful  of 
<c  him,  ccc.  The  hiftory  we  have  of  the  pro- 
11  duclion  of  man,  delivered  me  from  this  diffi- 
**  culty  j  for  we  are  told,  that  God  took  fome 


Of 


ia8  Of  the  Creation  of  Man.  Left.  XII. 
"  of  the  duft  of  the  earth,  and  out  of  it  formed 
"  man  j  from  thefe  words  I  underftood,  that 
"  man  was  at  once  nothing,  and  yet  fomething 
"  very  grand  (/)."  He  intended  to  fay,  that 
the  materials,  out  of  which  man  was  made^ 
were  low,  and,  as  it  were,  nothing  ;  but,  .if 
you  confider  the  wonderful  workmanmip,  how 
great  was  the  honour  conferred  upon  him  !  The 
<(  earth  did  not  fpontaneoufly  produce  man 
t{  as  it  did  gramoppers  ;  God  did  not  commit 
"  the  production  of  this  or  that  particular 
"  creature  to  his  miniftring  powers  -,  no,  the 
'«  gracious  Creator  took  the  earth  in  his  own 
"  hand  (m)."  But  befides  the  noble  frame  of 
his  body,  tho'  it  was  made  of  the  duft  of  the 
earth,  that  divine  breath,  and,  by  means  of  it, 
ths  infufion  of  a  precious  foul,  mixes  heaven  and 
earth  together  ;  not,  indeed,  in  the  common 
acceptation  of  that  term,  as  if  things  fo  vaftly 
different  were  promiicuoufly  jumbled  together, 
and  the  order  of  nature  fubverted  ;  but  only  im- 


(/)  Msya  avOpwcEros  *J  Tt^twy.  "AX>.«  True  ts.tyoi,  5  a.tfyu'K&'  ;  TO  ttn- 
xijpov  £uo»  TO  f*vpwi;  vrJStym  v-zzroxESjicsi'ov,  TO  ixytwuT>5s  »;  yrlfaj  p,vfa» 
x.a.x.tt'v  fo-pov  l^a.v\\^«.  Ilep  5  E'I  Tr^a*.  Kt'fts  T;J  !j-«i>  8  <zvQfUTT<&;  or* 
fti/x^afx.U  at/12,  &C.  «M«  pot  TW  TOK*v\iit>  ^aTB-opjjera*  eXu«>  Ifof'ux,  T?{ 
ys^ffiwj  TS  eivQguTff*  dvctytttxr^HGXy  &C.  Oral.  ii. 

(/»)   ait  i  y?  a'Jloi/.ixTwj    a"nri^  r?j    Tsrltyao  llsjS^xcri,   «AX*    ax    Jicre 


plying, 


Left.  XII.  Of  the  Creation  of  Man.  129 
plying,  that  the  two  parts  of  the  human  confti- 
tution  are  compounded  with  mexpreffible  art, 
and  joined  in  a  clofe  union.  As  to  the  mifery 
of  the  human  race,  and  the  contemptible  figure 
in  which  rhelifeof  man  appears,  it  is  to  be  afcribed 
to  another  fource,  very  different  from  the  earthly 
materials,  out  of  which  his  body  was  made. 
That  he  was  created  happy,  beautiful,  and 
honourable,  he  owed  to  his  great  and  good 
Creator  ;  but  he  himfelf  is  the  author  of  his 
own  mifery.  And  hence  it  is,  that  though, 
with  regard  to  his  original  and  pure  nature, 
we  ought,  for  the  ftrongeft  reafons,  to  fpeak 
more  honourably  of  him,  than  of  any  other  part 
of  the  vifible  world  ;  yet,  jf  we  view  him,  "  in 
"  his  prefent  circumftances  (»),"  no  part  of  the 
creation,  to  be  fure,  defer  ves  to  be  lamented  in 
more  mournful  ftrains. 

But  what  words  can  exprefs,  what  thought 
can  comprehend,  the  dignity  and  powers  of  that 
heavenly  foul  that  inhabits  this  earthly  body, 
and  the  divine  image  that  is  damped  upon  it  ? 
The  philofophers  of  all  ages  and  nations  have 
been  enquiring  into  the  nature  of  it,  and  have  not 
yet  found  it  out. 

A  great  many  have  alfo  amufed  themfelves 
with  too  whimfical  conjectures  and  fencies,  and 


(»)  ?»$. 

K  endeavoured 


130         Of  tie  Creation  of  Man.     Left.  XII. 
endeavoured  to  difcover,  by  very  different  me- 
thods, a  figure  of  the  bleffed  Trinity  in  the  fa- 
culties of  the  foul.     Nor  was  Methodius  fatisfied 
with  finding  a  reprefentation  of  this  myftery  in 
the  foul  of  every  particular  man,  but.alfo  ima- 
gined he  had  difcovered  it  in  the  three  firft  per- 
fons  of  the  human  race,  viz.  Adam,  Eve,  and 
their  firft  born  fon,  becaufe  in  them  he  found 
unbegotten  begotten,  and  proceeding,  as  alfo  unity 
of  nature,  and  the  origination  of  all   mankind. 
"But  not  to  infift  upon  thefe,  it  is  certain,  the 
rational,  or  intellectual, 'and  immortal  foul,  fo 
long  as  it  retained  its  original  purity,  was  adorn- 
ed with  the  lively  and  refulgent  image  of  the 
father  of  fpirits,  its  eternal  Creator ;  but  after- 
wards,  when  it  became  polluted  and  flained 
with  fin,  this  image,  though  not  immediately 
quite  ruined,  was,  however,  miferably  obfcured 
and  defaced.     'Tis  true,  the  beautiful  and  erect 
frame  of  the  human  body,   which  gives  it  an 
advantage  over  all   other  creatures,  and   fome 
other  extenal   graces,  that  man   pofleflev  may 
poffibly  be  fome  reflected  rays  of  the  divine  ex- 
cellence j  but  I   mould  hardly  call  them   the 
image  of  God  :  as  St.  Ambrofe  well  obferves,. 
«'  How  can  flefh,  which  is  but  earth,  be  faid 
"  to    be  made    after   the  image  of  God,    in 
, c<  whom  there  is  no  earth  at  all  ?  and  {hall  we 

"  be 


Led.  XII.  Of  the  Creation  of  Man.  1  3  r 
"  be  faid  to  be  like  God,  becaufe  we  are  of  a 
'<  higher  rank  than  (heep  and  does  (o)." 

The  dominion  over  the  reft  of  the  creatures, 
which  man  enjoys,  is  a  kind  of  faint  (hadow  of 
the  abfolute  and  unlimited  fway  of  the  fupreme 
Majefty  of  heaven  and  earth.  1  dare  not,  how- 
ever, venture  to  fay,  it  is  that  image,  of  which 
we  are  fpeaking  ;  but,  as  thofe  who  draw  the 
picture  of  a  king,  after  laying  down  the  linea- 
ments of  the  face  and  body,  ufe  to  add  the  pur- 
ple robe,  and  othtr  enfigns  of  royalty,  this  do- 
minion may  certainly  fupply  the  place  of  thefe, 
with  regard  to  this  image  of  God  on  man.  But 
the  lively  colours,  in  which  the  image  itfelf  are 
drawn,  are  "  Purity,  fays  NyiTen,  abfence  of 
<c  evil,  understanding,  and  fpeech  (p)"  For 
even  the  eternal  fon,  and  the  wifdom 
of  the  father,  feems  to  be  intended  by  the 
pbilofophers  under  the  term  of  the  creating 
mind  (q)  ;"  and  by  the  divine  apoftle  John,  he 
is  called  the  Word  :  to  thefe  we  have  very  good 
ground  to  add  charity,  as  nothing  can  be  named 
that  renders  man  liker  to  God  (r)  ;  for  "  God  is 

(o)  Caro  terra  eft,  qui  dicatur  ad  imaginem  Dei  fata  cum  in 
Deo  terra  non  fit  ?  &  an  eo  Dei  fimiies  dicemur,  quia  damulis 
atque  ovibus  celfiores  fumus  ? 


(?) 
(r) 

K   2  "  love, 


j  32  Of  the  Creation  of  Man.  Left.  XIL 
w  love,  and  the  fountain  of  it  (*)."  It  is  true, 
charity  is  a  valuable  difpofition  of  the  mind, 
but  it  alfo  difcovers  itfelf  in  the  frame  of  the 
human  body  ;  for  man  was  made  quite  defence- 
fefs,  having  neither  horns,  claws,  nor  fting, 
but  naked  and  harmlefs,  and,  as  it  were,  -entire- 
ly formed  for  meeknefs,  peace,  and  charity. 

The  fame  author,  fpeaking  of  the  image  of 
God    on   man,    expreffes   himfelf  as    follows, 
ff  Wherefore  that  you  may  be  like  God,  exer- 
"  cife  liberality  and  beneficence,  ftudy  to  be  in- 
€<  nocent,  avoid  every  crime,    fubdue  all  the 
"•  motions  of  fin  —  conquer  all  the  beads  that 
*{  are  within  you.     What,   you  will  fay,  have 
"'  I  beafts  within  me  ?  Yes,    you  have  beafts, 
«c  and  a  vaft  number  of  them.     And  that  you 
**  may   not  think  I   intend  to  infult  you,    is 
"  anger  an  inconfiderable  beaft,  when  it  barks 
'<  in  your  heart?  What  is  deceit,  when  it  lies 
"  hid  in  a  cunning  mind,  is  it  not  a  fox  ?  Is  not 
«  the  man,  who  is  furioufly  bent  upon  calumny, 
«'  a  fcorpion  ?  Is  not  the  perfon,  who  is  eagerly 
"  fet  on  refentrnent  and  revenge,  a  moft  vene- 
et  mous  viper  ?  What  do  you  fay  of  a  covetous 
f(  man,  is  he  not  a  ravenous  wolf  ?  And  is  not 
'*  the  luxurious  man,  as  the  prophet  exprefles 
"  it,  a  neighing  horfe  ?  Nay,  there  is  no  wild 


«  beaft 


'Left.  XII.      Of  the  Creation  of  Man.  1  3  3 

"  beaft  but  is  found  within  us;  and  do  you 
"  confidcr  yourfelf  as  Lord  and  Prince  of  the 
"  wild  beads,  becaufe  you  command  thofe 
"  that  are  without,  though  you  never  think  of 
"  fubduing,  or  fetting  bounds  to  thofe  that  are 
c{  within  you?  What  advantage  have  you  by 
<{  your  reafon,  which  enables  you  to  overcome 
"  lions,  if,  after  all,  you  yourfelf  are  overcome 
"  by  anger  ?  To  what  purpofe  do  you  rule  over 
"  the  birds,  and  catch  them  with  gins,  if  you 
"  yourfelf,  with  the  inconftancy  of  a  bird, 
<c  are  hurried  hither  and  thither,  and  fome- 
11  times  flying  high,  are  cnfnarcd  by  pride, 
t:  fometimes  brought  down,  and  catched-  by 
"  pleafure  ?  But  as  it  is  fhameful  for  him,  who 
"  rules  over  nations,  to  be  a  ilave  at  home,  and 
£{  for  the  man,  who  fits  at  the  helm  of  the  ftate, 
"  to  be  meanly  fubjecled  to  the  beck  of  a  con- 
tC  temptible  harlot,  or  even  of  an  imperious 
<c  wife;  will  it  not  be,  in  like  manner,  difgrace- 
tc  ful  for  you,  who  exercife  dominion  over  the 
<{  beafts  that  are  without  you,  to  be  fubject  to 
<c  a  great  many,  and  thofe  of  the  word  fort, 
'*  that  roar  and  domineer  in  your  diftempered 


(/)  GEW"«»  ojLMt®*  to-n)  3i«  753;  ^rraTiJo;;,  ^arif  atn£butxiitf.  ^a  xci, 
nx$,  pwnrowfot;  uv  t£  KsD,oat.^x\^v  ran  vtc&uv  rut  b^w,  a^i  Sfyhij,  T* 
v  iftiSt  tyu  Sv;f*»  e'p^w  iv  ipavru  ',  i£.  {MJP'HZ  irohvv  o^.o»  &  cro;  Svpiutt 


&C. 

K  *  Khali 


134  Of  the  Creation  of  Man.  Left.  XII. 
I  (hall,  laft  of  all,  here  fubjoin,  what  feme 
of  the  antients  have  obferved,  viz.  that  the  na- 
ture of  the  human  foul,  as  it  lies  hid  out  of  fight, 
and  to  us  quite  unknown,  bears  an  evident  re- 
femblance  to  that  of  God,  who  is  himfelf  un- 
fearchable  and  pad  finding  out  («). 

But  when  we  have  well  confidered  all  thefe 
things,  and  the  many  other  thoughts  of  this 
kind,  that  may  occur  ;  may  we  not  cry  out, 
how  furprifing  and  mocking  is  the  madnefs  and 
folly  of  mankind  !  the  far  greater  part  whereof, 
as  if  they  had  quite  forgot  their  original  and  na- 
tive dignity,  difparage  thernfelves  fo  far,  as  to 
purfue  the  meaneft  objects,  and  fhamefully 
plunge  thernfelves  in  mud. 

The  words  of  Epictetus  are  divine,  and  have 
a  wonderful  favour  of  piety  :  c£  You  goto  the 
'?  city  of  Olympta,  fays  he,  to  fee  fome  of  the 
"  works  of  Phidias  ;  but  you  have  no  ambition 
<{  to  convene,  in  order  to  underftand,  and  look 
"  at  thefe  works,  which  may  be  feen  without 
*?  travelling  at  all.  Will  you  never  underfland 
te  what  you  are,  nor  why  you  were  brought 
*'  into  the  world  ;  nor,  finally,  what  that  is 
<c  which  you  have  now  an  opportunity  to  view 
"  and  contemplate  (x)  ?"  And  in  another  place, 

(«)   Kati"  Etxoya  rvirwv  rev  JftmiyS,   x)  aywpira  ©ta. 

(A")  *E>?  favfjiTrictv   jtte»«VoS>i/*£flt,   Iv  Mrfe  TO  ipyw  ra  (piwu—  ova   OB 


Arr.  lib.  i.  cap.  6. 

«l  For 


Left.  XII.  Of  the  Creation  of  Man. 
"  For  if  we  were  wife,  what  have  we  elfe 
cc  to  do,  both  in  public  and  in  private,  but  to 
<c  praife  and  celebrate  the  deity,  and  to  return 
<{  our  thanks  to  him?  Ought  we  not,  while- 
"  we  are  digging,  plowing,  and  eating,  to 
<(  fing  to  God  this  hymn  ?  Great  is  the  Lord, 
ce  who  has  provided  us  with  thefe  ncceffaries  of 
"  life,  &c.  (7). 

As  for  you,  young  gentlemen,  I  would  have 
you  to  be  fenfible  of  the  honour  and  dignity  of 
your  original  ftate,  and  to  be  deeply  imprefled 
with  the  indignity  and  difgrace  of  your  nature, 
now  fallen  and  vitiated,  and  dwell  particularly 
upon  the  contemplation  of  ir.  Suffer  not  the 
great  honour  and  dignity  of  the  human  race, 
which  is  to  know  the  eternal  and  invifible  God, 
to  acknowledge  him,  love  him,  and  worship 
him,  to  decay  and  die  away  within  you  :  this, 
alas !  is  the  way  of  the  far  greater  part  of  the 
world ;  but  do  you  live  in  continual  remem- 
brance of  your  original,  and  afTert  your  claim 
to  heaven,  as  being  originally  from  it,  and  foon 
to  return  to  it  again. 

(_y)   'Et    ya.p  >«»  ii%ou.ivt  aAXo   T*   ton  vp.u.$  TFOKM  xj  xotyiT  x^  J^t<x  fi 
i^tiw  TO  SEJOV  xj  fj<pr;1«.;»i'  x^  iTTi^sf^iy^sn  T«J  %^'f »Ta$  ;  ax  son  x^'o^aTrlwr 
faHetf  xj  IffSioraj  aunt,   f«'y«£  o  SBCJ    or*    r,u.l>i 

Ibid.  cap.  16. 


K  4  LEG- 


136         Of  Divine  Providence.      Led:.  XIII, 


LECTURE     XIII. 

Of  Providence. 

TH  E  doctrines,  we  have  been  handling, 
are  the  great  fupports  of  faith,  piety,  and 
the  whole  of  religion ;  wherefore  it  is  moft  juft, 
that  the  zeal  and  care  of  the  fcholars  mould 
concur  with  that  of  their  teachers,  to  have  them 
well  fecured  in  the  mind  and  affections  :  <{  For 
<e  a  weak  foundation,"  as  the  lawyers  obferve, 
*c  is  the  ruin  of  the  work  (a)."  There  are 
two  principal  pillars,  and,  as  it  were,  the  Ja- 
chin  and  Boaz  of  the  living  temples  of  God, 
which  the  apoftle  to  the  Hebrews  lays  down  in 
thefe  words :  "  He,  that  cometh  to  God,"  (un- 
der which  expreffion  is  comprehended  every  de- 
vout affection,  and  every  act  of  religious  worfhip) 
*c  muft  believe  that  GOD  is,  and  that  he  is  a 
"  rewarder  of  them  that  diligently  feek  him.'* 

"  That  God  is,"  not  only  implies,  that  he  is 
eternal  and  felf-exiftent  j  but  alfo,  that  he  is,  to 

(a)  Debile  emim  fundamentum  fallit  opus. 

all 


Led.  XIII.     Of  Divine  Providence.          137 
all  other  beings,    the  fpring  and  fountain  of 
what  they  are,  and  what  they  have,  and,  con- 
fequ.ently,    that  he  is  the  wife  and  powerful 
Creator  of  angels  and   men,  and  even  of  the 
whole    univerfe ;    this   is  the  firft    particular, 
"  that  God  is.     The  fecond,  "  that  he  is  a  re- 
"  warder  of  them  thac   diligently  feek  him,'* 
afcertains  the  providence  and  government  of  Godt 
exemplified  in   its  moft   eminent  effect,   with 
regard  to  mankind.     For    providence  extends 
further     than     this,     and    comprehends     in 
it  a  conftant  prefervation   and  fupport   of   all 
things  viiible  and  invifible,  whether  in  heaven 
or  earth,  and  the  fovereign  government  and  dif- 
pofal  of  them.     Mechanicks,   when  they  have 
completed  houfes,  {hips,  and  other  works  they 
have  been  engaged  in,  leave  them  to  take  their 
fate  in  the  world,  and,  for  the  moft  part,  give 
themfelves  no  further  trouble  about  the  accidents 
that  may  befal  them.  But  the  fupre me  architect, 
and  wife  Creator,  never  forfakes  the  works  of 
his  hands,  but  keeps  his  arms  continually  about 
it,  to  prefer ve  it ;  fits  at  the  helm  to  rule  and 
govern  it ;  is  himfelf  in   every  part  of  it,  and 
fills  the  whole   with   his  prefence.     So  great  a 
fabric  could  not  poffibly  ftand,   without  fome 
guardian  and  ruler  ;  nor  can  this  be  any  other 
than  the  Creator  himfelf:  for  who  can  pay  a 
greater  regard  to  it,  fupport  it  more  effectually,  or 

govern 


13«  Of  'Divine  Providence:  Left  XIII. 
govern  it  with  greater  wifdom,  than  he  who 
made  it  ?  "  Nothing  can  be  more  perfecllthan 
11  God,  therefore  it  is  neceffary  the  world 
*l  ihould  be  governed  by  him  (b)"  fays  Cicero. 
And,  tc  they  who  take  away  providence,  tho' 
<*  they  acknowledged  GOD  in  words,  in  fad: 
"  deny  him  (c)." 

If  we  believe  that  all  things  were  produced 
out  of  nothing ;  the  confequence  is,  that  by 
the  fame-  powerful  hand  that  created  them,  they 
muft  bepieferved  and  fupported,  to  keep  them 
from  fall-'ng  back  into  their  primitive  nothing. 
It  muft  be  alfo  owned,  that,  by  the  fame  power- 
ful hand,  the  regular  motions  of  the  ftars,  the 
contexture  of  the  elementary  world,  the  various 
kinds  of  creatures,  and  the  uninterrupted  fuc^- 
ceffion  of  their  generations,  are  continued  and 
prefer ved.  Nor  is  divine  providence  to  be  con- 
fined within  the  heavens,  or  in  the  lower  world 
reftrained  to  the  care  of  generals,  in  oppofition 
to  individuals ;  although  the  paripatetic  fchool 
inclined  too  much  to  this  opinion,  and,  even  the 
mafter  of  that  fchool,  Ariftotle  himfelf,  in  his 
often  quoted  book,  if  it  really  be  his,  de  Mundo. 
For,  that  providence  extends  to  all  things  in 

(£)  Nihil  Deo  praeftantius,  ab  eo  igitur  regi  necefle  eft. 
Cic. 

(r)  Qui  providentiam  negant,  verbis  licet  Deum  ponunt, 
reipfa  tollunt. 


Lefl.  XIII.  Of  Divine  Providence.  139 
this  lower  globe,  from  the  higheft  to  the 
lowed,  and  comprehends  within  its  fphere  par- 
ticular, as  well  as  general  things,  the  leaft  as 
well  as  the  greateft,  is  confirmed  not  only  by 
the  doctrine  of  the  facred  fcripture,  but  alfo  by 
the  teftimony  of  all  found  philofophy. 

Therefore,  in   maintaining   the  doctrine  of 

providence,  ift,  we  affirm,  that  the  eternal 
mind  has  an  abfolute  and  perfect  knowledge  of 
all  things  in  general,  and  every  fingle  one  in 
particular  >  nor  does  he  fee  only  thofe  that  are 
actually  prefent,  as  they  appear  in  their  order 
upon  the  ftage  of  the  world  ;  but  at  one  view 
comprehends  all  that  are  paft,  as  well  as  to  come, 
as  if  they  were  all  actually  prefent  before  him(^). 
This  the  antient  philofopher  Thales  is  faid  to 
have  afTerted  exprefsly,  even  with  regard  to  the 
hidden  motions,  and  mpft  fecret  thoughts  of  the 
human  mind  ;  for  being  afked,  "  If  any  one, 
"  that  does  evil,  can  conceal  it  from  God  ?  He 
"  anfwered,  no,  not  even  his  evil  thoughts  (*)." 
"  Nothing  is  left  unprovided  for,  fays  St.  Bafil, 
"  nothing  is  overlooked  by  God  •  his  watchful 
ct  eye  fees  all  things,  he  is  prefent  every  where, 
"  to  give  falvation  to  all  (/")."  Epictetus  has 

(ff)  To!'  ?o»1«  T*T  Iffc-ipnx  Wfo?  ufi*. 

(e)   »  0tc»  T^  Xa'9o»  x«xo»  rl  ta^d^ffoit  J   ('*&  £$i  &amxpt-/&: 
(y)  'Outfit  etvfonqlw,  «^i»    vusktutw   Kotfa,  Qiu    rotH*  tfMtMf  o 
TTOCTI  <m»fut   cxoff'^ui  ixatfu  rr.n  <rw?«f»«>. 

alfo 


140         Of  Divine  Providence.      Left.  XIII. 
alfo  fome  very  divine  thoughts  upon  this  fub- 


And  here,  was  any  one  to  refled  ferioufly  on 
the  vaft  number  of  affairs,  that  are  conftantly  in 
agitation  in  one  province,  or  even  in  one  city,  the 
many  political  fchemes  and  projects,  the  multi- 
plicity of  law  matters,  the  flill  greater  number 
of  family-affair?,  and  all  the  particulars  compre- 
hended under  Co  many  general  heads,  he  would 
be  amazed  and  over-powered  with  the  thoughts 
of  a  knowledge  fo  incomprehenfibly  extenfive. 
This  was  the  very  thought  which  excited  the 
divine  Pfalmift's  admiration,  and  made  him  cry 
out  with  wonder  and  aftoniftiment,  "  Such 
"  knowledge  is  too  wonderful  for  me  j  it  is 
"  high,  I  cannot  attain  unto  it  (£)/' 

2dly,  He  not  only  knows  all  things,  and 
takes  notice  of  them,  but  he  alfo  rules  and 
governs  them  :  <{  He  hath  done  whatever  he 
4C  pleafed  in  the  heavens  and  the  earth,  fays 
"  the  Pfalmift  :'•  and,  "  He  worketh  all 
<c  things,  fays  the  Apoflle,  according  to  the 
"  counfel  of  his  own  will  :"  he  does  all  things 
according  to  his  pleafure  ;  but  that  pleafure  is 
influenced  by  his  reafon,  all  things  abfolutely  ; 
but  yet  all  things  with  the  greateft  juflice,  fanc- 
tity,  and  prudence. 

(£)  Arr.  lib.  i.  cap.  12.   .        (b)  Pfal.  cxxxix.  6. 

He 


Led.  XIII.  Of  Divine  Prwidence.  141 
He  views  and  governs  the  actions  of  men  in 
a  particular  manner  j  he  hath  given  him  a  law  -t 
he  hath  propofed  rewards,  and  annexed  punifli- 
ments  to  enforce  it,  and  engage  man's  obedi- 
ence. And  having  difcovered,  as  it  were,  an 
extraordinary  concern  about  him,  when  he 
made  him,  as  we  have  obferved  upon  the  words, 
"  Let  us.  make  man  ;"  in  like  manner,  he  ftill 
continues  to  maintain  an  uncommon  good  will 
towards  him  ;  and,  fo  to  fpeak,  an  anxious 
concern  about  him  :  fo  that  one  of  the  antjents 
moft  juftly  called  man,  "  God's  favourite  crea- 
"  ture."  And  he  fpoke  much  to  the  purpcfe, 
who  faid,  €<  God  is  neither  a  lover  of  horfes, 
"  nor  of  birds,  but  of  mankind  (/')."  With 
regard  to  the  juftice  of  the  fupreme  government 
of  providence,  we  meet  with  a  great  deal,  even 
in  the  antients  poets. 

"  O  father  Jove,  fays  /Efchylus,  thou  reigneft 
"  in  heaven,  thou  takeft  notice  of  the  rafh  and 
<J  wicked  actions  of  Gods  and  men.  Thy  care 
"  even  extends  to  the  wild  beads-,  thou  obferves 
"  the  wrongs  done  them,  and  fecures  their  pri- 
«  vileges  ^)." 


(i)   o  ©to;  a 

(^)  Cl  Ziv 
Zf  J*  if 

2o»  x^  Syft 


<c  Though 


142         Of  Divine  Providence.       Led,  XIIL 

<c  Though  juftlce,    fays  Euripides,    comes 

<c  late,  it  is  ftill  juflice  j  it  lies  hid,  as  it  were, 

"  in  ambum,   till  it  finds  an  opportunity  to  in- 

«e  flift    due    punifhment     upon    the    wicked 

«  man(/J." 

"  Doft  thou  think,  fays  ./Efchylus,  to  get 
<«  the  better  of  the  divine  knowledge,  and  that 
<c  juftice  ftands  at  a  diftance  from  the  human 
"  race  ?  She  is  near  at  hand,  and  fees  without 
"  being  feen  j  me  knows  who  ought  to  be 
"  punimed  -y  but  when  fhe  will  fuddenly  fall 
tc  upon  the  wicked,  that  thou  knoweft  not  (;«)." 
«c  The  weight  of  juftice,  fays  the  fame  au- 
"  thor,  in  another  place,  falls  upon  fome  quick- 
"  ly  in  the  day-time,  it  lies  in  wait  for  fome 
<c  fins  till  the  twilight  ;  the  longer  it  is  delayed, 
t€  the  feverer  the  punifhment  ;  accordingly, 
"  fome  areconfigned  to  eternal  night  («)." 


AM 

^EXa£s»  orcc, 
Ti»*  King*  &fmt. 
(m)   Aoxtt;  Ta^tut  yv&rtfra,  »tx?«ra'«  txvrt 


'H  y  l 


(»)   PoTffij  J*  I- 


ra?  i/.e)"   f 


Taj  3'  oxgacT®'  tpj£»  »w|. 

The 


Lc&.  XIII.      Of  Divine  Providence.         143 
There  are  two  difficulties,  however,  on  this 
head  which  are  not  eafily  folved.  i  ft, The  fuccefs 
that  commonly  attends  the  wicked  in  this  world, 
and  the  evil  to  which  the  good  are  expcfed.   On 
this  fubjecl:,  even  the  philofophers,  pleading  the 
caufe  of  God,  which,  if  we  take  their  word, 
they  thought  a  matter  of  no  great  difficulty,  ad- 
vanced  a  great  many  things.     Seneca  tells  us, 
<c  There  is  a  fettled  friendmip,  nay,  a  near  re- 
"  lation  and  fimilitude  between  God  and  good 
"  men ;  he  is  even   their  father  j  but,  in  their 
<c  education,    he  inures   them    to   hardships : 
u  when  therefore  you  fee  them  ftruggling  with 
"  difficulties,  fweating,  and   employed  in  up- 
"  hill  work ;    while  the  wicked,  on  the  other 
"  hand,  are  in  high  fpirits,  and  fwim  in  plea- 
<£  fures  j  confider,  that  we   are   pleafed   with 
*c  modefty  in  our  children,  and  forwardnefs  in 
lt  our  Haves :  the   former  we  keep   under   by 
"  fevere  difcipline,  while  we  encourage  impu- 
<f  dence  in  the  latter.     He  perfuaded,  that  God 
"  takes  the  fame  method  ;  he  does  not  pam- 
<c  per  the  good  man  with  delicious  fare,  but 
ic  tries  him ;  he  accuftoms  him  to  hardmips, 
"  and,  which  is  a  wonderful  expreffion   in  a 
"  heathen,  PREPARES  HIM  FOR  HIMSELF  (0)." 

(0)  Inter  bonos  viros  ac  DEUM  t^l  amicitia,  imoneceffituco, 
&  fimilitudo,  irao  ilJe  corum  pater,  fed  durius  cos  educat,  cum 

And 


Of  Bwine  Devotion.  Left.  XIII. 
And  in  another  place,  <c  Thofe  luxurious  per- 
"  fons,  whom  he  feems  to  indulge  and  to  fpare, 
sc  he  referves  for  evils  to  come.  For  you  are 
"  miftaken,  if  you  think  any  one  excepted  ; 
"  the  man,  who  has  been  long  fpared,  will  at 
"  laft  have  his  portion  of  mifery  ;  and  he,  that 
"  feems  to  have  been  difmifled,  is  only  delayed 
€C  for  a  time  (p)"  and  a  vaft  deal  more  to  this 
purpofe.  The  fame  fort  of  fentiments  we  meet 
with  in  Plutarch :  "  God  takes  the  fame  me- 
ct  thod,  fays  he,  with  good  men,  that  teachers 
st  do  with  their  fcholars,  when  they  exa£l  more 
<£  than  ordinary  of  thofe  children,  of  whom 
"  they  have  the  greateft  hopes  (q)"  And  it 
is  a  noble  thought,  which  we  meet  with  in  the 
fame  author,  "  If  he,  who  tranfgrefTes  in  the 
41  morning,  fays  he,  is  punifhed  in  the  even- 
"  *ng>  you  w^  not  ^ay  tnat>  in  tn^s  cafe,  juftice 


itaq;  eos  videris  laborare,  fudare,  &  ardam  afcendere,  males 
autem  lafcivire,  &  voluptatibus  fluere,  cogita,  filiorum  nos 
modeftia  dele&are,  v«rnularum  licentia  :  illos  difciplina  trifti- 
ori  contineri,  horum  aliaudaciam.  Idem  tibi  de  DEO  liqueat, 
bonum  virum  deliciis  non  innutrit,  experitur,  indurat,  & 

SIBI    ILLUM  PR^PARAT. 

(/)  Eos  autem  quibus  indalgere  videlur,  quibus  parcere, 
molles  Venturis  malis  fervat.  Erratis  enim  fi  quern  judicatis 
exceptum,  veniet  ad  ilium  diu  felicem  fua  portio.  Et  qui  vide- 
tur  dimiflus  effe,  delatus  eft.  SEN.  deGubern.  Mundi. 

(o)  Hanc  rationem  DEUS  fequitur  in  bonis  viris,  quam  in 
difcipulis  fuis  preceptores,  qui  plus  laboris  ab  iis  exigunt,  in 
quibur  certior  fpes  eft.  Plut.  «•£§{  TW»  ifgaJi^  f^u^iwt. 

«  is 


Left.  XIII.  Of  Divine  Providence.  145 

"  is  flow  5  but  to  God  one,  or  even  feveral  ages, 
"  are  but  as  one  day  (r)."  How  near  is  this  to 
St.  Peter's  faying  on  the  fame  fubjedt  (s)  ? 

2dly,  The  other  point  upon  this  fubjeft, 
which  perplexes  men  fond  of  controverfy,  and 
is  perplexed  by  them,  is  how  to  reconcile  hu- 
man liberty  with  divine  providence,  which  we 
have  taken  notice  of  before.  But  to  both  thefe 
difficulties,  and  to  all  others,  that  may  occur 
upon  the  fubjecl:,  I  would  oppofe  the  laying  of 
St.  Auguftine,  "  Let  us  grant  that  he  can  do 
<e  fome  things  which  we  cannot  underftand  (/)." 

What  a  melancholy  thing  would  it  be  to  live 
in  a  world  where  anarchy  reigned  ?  It  would 
certainly  be  a  woful  fituation  to  all ;  but  more, 
efpecially,  to  the  beft,  and  mofl  inoffenfive  part 
of  mankind.  It  would  have  been  no  great  pri- 
vilege to  have  been  born  into  a  world  without 
God,  and  without  providence  j  for  if  there  was 
no  fuprcme  ruler  of  the  world,  then  undoubted- 
ly the  wickednefs  of  men  would  reign  without 
any  curb  or  impediment,  and  the  great  and 
powerful  would  unavoidably  devour  the  weak 
and  hsJplefs,  "  as  the  great  fimes  often  eat  up 

(r)  Si  qui  mane  peccavit,  vefpere   puniatur,  tardum  hoc 
non  dies,  at  DEO  feculum,  vel  etiam  plura  fecula  pro  die  uno. 
(j)  2  Pet.  iii.  8. 
(/)  Demus  ilium  aliquod  facere,  &  nos  non  po/Te  intelligere. 

L  "  tha 


146  Of  Divine  Providence.  Led.  XHL 
tl  the  fmall,  and  the  hawk  makes  havock  a- 
f:  mong  the  weaker  birds  («)." 

It  may  be  objeded,  that  this  frequently  hap- 
pens, even  in  the  prefent  world,  as  appears  from 
the  prophecies  of  Habbakuk(#) ;  bat  the  prophet, 
immediately  after,  afTerts,  that  there  is  a  fupreme 
power,  which  holds  the  reins  in  the  midft  of 
thefe  irregularities  j  and,  tho'  they  are  fome- 
times  permitted,  yet  there  is  a  determinate  time 
appointed  for  fetting  all  things  to  rights  again, 
which  the  juft  man  expeds,  and,  till  it  comes, 
lives  by  faith  (y).  SomepaiTages  of  Arifton's 
Tambicks  are  admirable  to  this  purpofe. 

"  A.  Be  patient ;  for  God  ufes  to  fupport 
c:  worthy  men,  fuch  as  you  are,  in  a  remark- 
ec  able  manner:  and  unlefs  thofe,  who  ad  in 
<c  a  becoming  manner,  are  to  receive  fome  great 
tc  reward,  to  what  purpofe  is  it,  pray,  to  cultivate 
*c  piety  any  longer  ?  B.  I  wi(h  that  may  be  the 
*'  cafe ;  but  I  too  often  fee  thofe,  who  conform 
"  themfelves  to  the  rules  of  piety  and  virtue,  op- 
<c  prefied  by  calamity  ;  while  thofe,  who  mind 
*'  nothing  but  what  they  are  prompted  to  by 
<rt  private  intereft  and  profit,  thrive  and  fiouri/h 
c<  much  better  than  we.  A.  For  the  prefent 

(w)  Pifces  ut  fsepe  ninutos 

Magna  comeft,   &  aves  enecat    acciplter. 
(,v)  Hab.  cap.  i. 
'  ,)  Ibid.  cap.  ii. 


Led.  XIII.     Of  Divine  Providence.  147 

"  it  is  To,  indeed  ;  but  it  becomes  us  to  look  a. 
"  great  way  forward,  nnd  wait  till  the  world 
<{  has  compleated  its  full  revolution  ;  for  it  is 
te  by  no  means  true,  that  this  life  is  entirely 
t{  under  the  dominion  of  blind  chance,  or  for- 
<e  tune,  though  many  entertain  this  wicked 
"  notion ;  and  the  corrupt  part  of  mankind, 
tc  from  this  confideration,  encourage  themfelves 
<{  in  immorality :  but  the  virtues  of  the  good 
"  will  meet  with  a  proper  reward,  and  the 
"  wicked  will  be  punifhed  for  their  crimes  5 
"  for  nothing  happens  without  the  will  of 
<c  heaven  (2)." 

What  the  poets  fometimes  advance  concern- 
ing a  fupreme  fate,  which  governs  all  things, 
they  often  afcribe  to  God  j  though  now  and 
then  they  forget  themfelves,  and  fubjedl  even 
the  fupreme  Being  to  their  fate,  as  the  Stoic 
philofophers  did  alfo:  but  poffibly  they  both 
had  a  found  meaning,  though  it  was  couched 
under  words  that  found  a  little  harfh  ;  and  this 
meaning  now  and  then  breaks  forth,  particularly 
when  they  celebrate  God,  for  difpofing  all 
things,  by  an  eternal  law,  according  to  his  own 
good  pleafure,  and  thereby  make  him  the 
fupreme  and  univerfal  governor,  fubjecl:  to  no 
other,  but,  in  fome  refpecl,  to  himfelf,  or  to 

(*)   A.  §u^ffn.      Bor&tit  <K»ffH  7o7?u  a|»eJ; 
*£ifc'6i»  o  Stcf,    &C. 

L  2  his 


H8  Of  Dhine  Prwidence.  Left.  XIII. 
his  decrees  ;  which,  if  you  underftand  them  in 
a  found  fenfe,  is  all  that  they  can  mean  by  their 
crtpwrarof,  ancj  their  w  »^ra&arrw.  The  fame  judg- 
ment is  to  be  paired  with  regard  to  what  we 
find  faid  about  fortune  ;  for  either  that  word  fig- 
nines  nothing  at  all,  or  you  muft  underftand  by- 
it  the  fupreme  mind,  freely  difpofing  of  all 
things  ;  and  this  is  very  clearly  attefted  by  the 
following  excellent  verfes  of  Menander. 

"  Ceafe  to  improve  your  minds,  for  the 
*e  mind  of  man  is  nothing  at  all.  The  govern- 
tc  ment  of  all  things  is  folely  in  the  hands  of 
ic  fortune  ;  whether  this  fortune  be  a  mind,  or 
<c  the  fpirit  of  God,  or  whatever  elfe  it  is,  it 
ct  carries  all  before  it  ;  human  prudence  is  but  a 
*'  vapour,  a  mere  trifle,  &c.  (a)" 

We  have  alfo  a  great  many  proofs,  that,  in 
the  opinion  of  the  old  poets,  fate  and  fortune 
were  precifely  the  fame;  one  inftance  wheie- 
of  we  meet  with  in  the  following  pafTage, 
*c  Fortune  and  fate,  Pericles,  are  the  givers  of 
"  all  that  man  enjoys  (b)" 


(«)      avo-ourt  »f 
AnQ(>u'i3-n>&>  va?  frit 


tT"  Eft  7ravT«  x  xve^u]/t 
K«»  a-u^or,   v)  Gr^otijHx,  i'  y  S»»JT^,   xaiwoc, 
Ken  q>*.waG>»gt   &C. 


And 


Left.  XIII.      Of  Divine  Providence.          149 

And,  inftead  of  the  terms  fate  and  fortune, 
they  fometimes  ufed  the  word  neceffity.  But 
all  thefe  were  but  other  names,  though  ill- 
chofen,  for  providence.  f  Euripides,  having  faid 
a  great  deal  concerning  fate  or  neceffity,  at  laft 
refolves  the  whole  into  this  :  <{  Jupiter  executes, 
<f  with  thee,  all  he  had  decreed  before  (<;)." 

And  Homer's  words  are  very  remarkable  : 
*e  Jupiter,  fays  he,  increafes  or  diminimes  the 
"  valour  of  men,  as  he  thinks  proper  ;  for  he 
(C  is  the  moft  powerful  of  all  (d)." 

And  in  another  place,  "  Jove,  from  Olympus, 
"  diftributes  happinefs  to  good  and  bad  men  in 
"  general,  and  every  one  in  particular,  as  he 
<c  himfelf  thinks  proper  (*)." 

Let  us,  therefore,  look  upon  God  as  our 
father,  and  venture  to  truft  him  with  our  all  ; 
let  us  afk  and  beg  of  him  what  we  want,  and 
look  for  fupplies  from  no  other  quarter.  This 
the  indulgent  father  in  Terence  defired,  and 
much  more  our  heavenly  father.  And  furely 
every  thing  is  better  conducted  by  a  dutiful  love 
and  confidence,  than  by  an  ignoble  and  fervile 


(c  )   Kxt  yxf  Zsvs  9,   »/r<n» 

Xuf  era*  TBTO  T£**tfl«.  Eurip.  in  Alceftidc. 

(/)    Zet,';  ^  a'fST*)*  ou$y«vvi  o<peJ&ti  TE  /*iyy6«i  re. 

"Otsr'zr^  «!<  iS^jjo-iv  o  ya%  KstpTir®*  a.-naivlay.      Horn.  II.  XX. 
(e)    Zst'?  o*  u.rro<;  vipn  oX@o»  "OAi;/x<crt©j  (H«6f<WBJtf-i» 

'f.rv?.9»;r.c/K»xor<riy,  cww;  i$t^v6  ix«rw.     Hoin,  OdyfT.  iv. 

L  3  fear* 


150  Of  Divine  Prwidence.  Left.  XIII. 
fear;  and  we  are  very  injurious  both  to  him  an4 
ourfelves,  when  we  think  not,  that  all  things, 
on  his  part,  are  managed  with  the  greatcft  good- 
nefs  and  bounty.  It  is  a  true  teft  of  religion  and 
obedience,  when,  with  honourable  thoughts, 
and  a  firm  confidence  in  our  father,  we  abfo- 
lutely  depend  upon  him,  and  ferye  him  from  a 
principle  of  love.  <c  Be  not,  fays  Atiguftine,  a 
."  froward  boy,  in  the  houfe  of  the  bcft  of  fa- 
<c  thers ;  loving  him  when  he  is  fond  of  thee, 
<c  and  hating  him  when  he  gives  thee  chaftife- 
ee  rnent;  as  if,  in  both  cafes,  he  did  not  intend 
"  to  provide  an  inheritance  for  thee  (/)/'  If 
we  fuppofe  this  providence  to  be  the  wifcft  and 
the  heft,  ic  is  necefTary  that,  in  every  inftance, 
pur  wills  fhould  be  perfectly  fubmifUve  to  its 
defigns  j  otherwife  we  prefer  our  own  pleafure 
to  the  will  of  heaven,  which  appears  very  unna- 
tural. St.  Auguiline,  on  the  expreffion,  upright 
in  heart,  which  we  frequently  meet  with  in  the 
Pfalms,  makes  an  excellent  obfervation  :  "If 
"  you  chearfully  embrace,  fays  he,  the  divine 
**  will  in  fome  things,  but  in  others  would  ra- 
"  ther  prefer  your  own  j,  you  are  crooked  in 
"  heart,  and  would  not  have  your  crooked  in- 
?'  clinations  conformed  to  his  upright  intentions, 

(/)  Ne  fis   puer  kifulfus    in  domo  optirai    patris,  amans 
patrem,  fi  tibi  blanditur,  &  odio  habens,  quando  te  flngcilat, 
non  et  blandicas,   2c  fiagellans  hxreditatem  paret. 

<f  but 


Left.  XIV.      Of  Cbrijl  the  Saviour.  1 5  Y 

*<  but,  on  the  contrary,  would  bend  his  upright 
"  will  to  yours  (g)" 


LECTURE      XIV. 
Of  CHRIST   tbe    SAVIOUR. 

IT  is  acknowledged,  that  the  publication  of 
the  gofpel  is  exceeding  agreeable,  and  per- 
fectly anfwers  its  original  name,  which  fignifies 
good  tidings.  How  much  fweeter  is  this  joyful 
news,  than  the  moft  ravifhing  and  delightful 
concerts  of  mufick  ?  Nay,  thefe  are  the  bed 
tidings  that  were  ever  heard  in  any  age  of  the 
world  !  O  happy  fhepherds,  to  whom  this  news 
was  fent  down  from  heaven  !  Ye,  to  be  fure, 
though  watching  in  the  fields,  expofed  to  the 
fevere  cold  of  the  night,  were  in  this  more 
happy  than  kings,  that  flept  at  their  eafe  in 
gilded  beds,  that  the  wonderful  nativity  of  the 

(g)  Si  vcluntatem  divinam  in  quibufdam  ample&eris  in  a'iis 
tuam  malles,  curvus  es  corde,  &  non  vis  curvam  tuam  volunta- 
tem  ad  illius  rcftam  dirigere,  fedillius  rec\am  vis  ad  tuam  cur- 
vam incurvare. 

L  4  fupreme 


152  Of  thrift  tie  Saviour.      Led.  XIV. 

fupreme  King,  begotten  from  eternity,  that  na- 
tivity which  brought  falvation  to  the  whole 
world,  was  firft  communicated  to  you,  and 
juft  at  the  time  it  happened.  "  Behold,  fays 
"  the  angel,  I  bring  you  glad  tidings  of  great 
<c  j°y>  which  (hall  be  to  all  people;  for  unto  you 
"  is  born  this  day  a  Saviour  (*)."  And  im- 
mediately a  great  company  of  the  heavenly 
hoft  joined  the  angel,  and  in  your  hearing  fung, 
"  Glory  to  God  in  the  highefl  (b)."  And  in- 
deed, in  the  ftricTreft  trqth,  "  A  moft  extraordinary 
**  child  was  fent  down  from  the  lofty  heavens, 
"  &c.  (f)" 

Whence  alfo  his  name  was  fent  down  along 
with  him,  "  His  name  (hall  be  called  Jefus, 
<e  for  he  fhall  fave  his  people  from  their  fins. 
"  O  fweet  name  of  Jefus,  fays  St.  Bernard, 
<c  honey  in  the  mouth,  melody  in  the  ears,  and 
"  healing  to  the  heart."  This  is  the  Saviour, 
who,  though  we  were  fo  miferable,  and  fo  juft- 
ly  miferable,  yet  would  not  fuffer  us  to  perifli 
quite.  Nor  did  he  only  put  on  our  nature,  but 
alfo  our  fins  ;  that  is,  in  a  legal  fenfe,  our  guilt 
being  transferred  to  him  ;  whence  we  not  only 
read,  "  that  the  word  was  made  flefh  (d) ;"  but 
alfo,  <{  that  he  was  made  fin  for  us,  who  knew 

(a)  Lukeii.  10,  n.  ^)  Luke  ii.  14. 

(r )  Jam  nova  progenies  caslo  demittitur  alto,  &c.  Virg.  Eel. 
(</)  John  i.  14,. 

ct  ne 


Led.  XIV.  Of  Cbrift  the  Saviour,  153 
ic  no  Cm(e)',  and  even,  as  we  have  it  in  the 
epiftle  to  the  Galatians,  that  he  was  made  a 
curfe  (/),  that  from  him  an  eternal  bleffing 
and  felicity  might  be  derived  to  us.  The  fpot- 
lefs  lamb  of  God  bore  our  fins,  that  were  de- 
volved upon  him  ;  by  thus  bearing  them,  he 
deftroyed  them  j  and  by  dying  for  them,  gained 
a  compleat  victory  over  death.  And  how  won- 
derful is  the  gradation  of  the  bleffings  he  pro- 
cured for  us  j  he  not  only  delivered  us  from  a 
prifon  and  death,  but  prefents  us  with  a  king- 
dom ;  according  to  that  of  the  Pfalrnift,  "  Who 
<c  redeemeththee  from  deftruction  ;  who  crown- 
"  eth  thee  with  loving  kindnefs  and  tender 
?'  mercies  (g)" 

I  believe  there  is  none  fo  ftupid  or  infenflble, 
as  to  refufe  that  thefe  tidings  are  very  agree- 
able and  pleafing  to  the  ear.  But  we  may,  not 
without  fome  reafon,  fufpect  of  the  greateft  part 
of  nominal  chriftians,  who  commonly  receive 
thefe  truths  with  great  applaufe,  that  it  may  be 
laid  to  them,  without  any  injuftice,  {<  What  is 
<c  all  this  to  you  r"  Thefe  privileges  are  truly 
great  and  manifold,  and  indifferently  directed 
to  all,  to  whom  they  are  preached,  unlefsthey 
reject  them,  and  (hut  the  door  againft  happir 
pefs  offering  to  come  in :  and  this  is  not  only 

(g)  Pfal.  ciii.  (e)  2  Cor.  v.  12.  '/)  Gal.  in". 

the 


1 54  Of  Chnftthe  Saviour.  Lech  XIV. 

the  cafe  of  a  great  part  of  mankind,  but  they 
alfo  impofe  upon  themieives  by  falfe  hopes,  as 
if  it  were  enough  to  hear  of  thefe  great  bleffings, 
and  dream  themfelves  happy,  becaufe  thefe 
founds  had  reached  their  ears.  But  O  unhappy 
men !  what  will  all  thefe  immenfe  riches  fignify 
to  you,  I  muft  indeed  fay,  if  you  are  not 
allowed  to  ufe  them,  but  rather,  if  you  know 
not  how  to  avail  yourfelves  of  them  ? 

I  therefore  earneftly  wim  that  thefe  words- 
of  the  gofpel  were  well  fixed  in  your  minds : 
<c  He  was  in  the  world,  and  the  world  was 
<f  made  by  him,  and  the  world  knew  him  not. 
"  He  came  into  his  own,  and  his  own  received 
*'  him  not ;  but  as  many  as  received  him,  to 
«'  them  gave  he  power  to  become  the  fons  of 
«  God  (£)•" 

In  him  all  the  treafures  of  wifdom  and  know- 
ledge are  hid,  and  without  him  there  is  nothing 
but  emptinete  j  te  becaufe  in  him  all  fulnefs  doth 
*{  dwell."  But  what  advantage  can  it  be  to  us  to 
hear  thefe  riches  of  oar  Jefus  fpoke  of  at  great 
length,  and  to  excellent  purpofe,  or  even  to 
fpeak  of  them  ourfelves,  if,  all  the  while,  we 
talk  of  them  as  a  good  foreign  to  us,  and  in 
which  we  have  no  concern,  becaufe  our  hearts 
are  not  yet  open  to  receive  him.  What,  pray, 

(*)  John  I.  10,  IT,  12. 

would 


Lea.  XIV.       Of  Cbrift  the  Saviour.  155 

would  the  moft  accurate  defcription  of  the  For- 
tunate inlands,  as  they  are  called,  or  all  the 
wealth  of  the  Indies,  and  the  new  world,  with 
its  golden  mines,  fignify  to  a  poor  man  half 
naked,  ftruggling  with  all  the  rigours  of  cold 
and  hunger  ?  mould  one,  in  thefe  circumftances> 
I  fay,  hear  or  read  of  thefe  immenfe  treafures ; 
or  fliould  any  one  defcribe  them  to  him  in 
the  moft  ftriking  manner,  either  by  word  of 
mouth,  or  with  the  advantage  of  an  accurate 
pen  ;  can  it  be  doubted,  but  this  empty  difplay 
of  riches,  this  phantom  of  wealth  and  affluence, 
would  make  his  fenfe  of  want  and  mifery  the 
more  intolerable  ;  unlefs  it  be  fuppofed,  that 
defpair  had  already  reduced  him  to  a  ftate  of 
infenfibility  ?  What  further  enhances  the  mifery 
of  thofe,  who  hear  of  this  treafure,  and  think 
of  it  to  RO  purpofe,  is  this,  that  there  is  none 
of  them,  who  is  not  miferable  by  choice,  "  and 
li  a  Beggar  in  the  midft  of  the  greateft  wealth," 
and  not  only  miferable  by  choice,  but  obflinately 
fo,  from  an  invincible  and  diftracled  fondnefs 
for  the  immediate  caufes  of  his  mifery  :  <c  For 
?'c  who  but  a  downright  madman  would  reject 
<c  fuch  golden  offers  (/)  ?" 

To  give  a  brief  and  plain  (late  of  the  cafe  ; 
to  thofe,  that  (incerely  and  with  all  their  hearts 

(/)   Quis     enim    nifi   mentis   inops   oljlatum  hoc   refpuat 

.     rn  ? 

receive 


156  Of  Chrift  the  Saviour.  Left.  XIV. 
receive  him,  Chrift  is  all  things ;  to  thofe  that 
receive  him  not,  nothing*  For,  how  can  any 
good,  however  fuitable  or  extenfive,  be  actually 
enjoyed  j  or,  indeed,  any  fuch  enjoyment  con- 
ceived, without  fome  kind  of  union  between 
that  good,  and  the  perfon  fuppofed  to  fland  in 
need  of  it  ?  "  Behold,  fays  the  Pfalmift,  all 
"  thofe,  that  are  far  from  thee,  {hall  perim." 
To  be  united  to  God,  is  the  great,  and  the  only 
good  of  mankind ;  and  the  only  means  of  this 
union  is  Jefus,  in  whatever  fenfe  you  take  it: 
he  ought  truly  to  be  called  the  union  of  unions ; 
who,  that  he  might  with  the  greater  confiftency, 
and  the  more  clofely  unite  our  fouls  to  God, 
did  not  difdain  to  unite  himfelf  to  a  human 
body. 

The  great  bufinefs  of  our  life,  therefore, 
young  Gentlemen,  is  this  acceptance  of  Chrifr, 
and  this  inseparable  union  with  him,  which  we 
are  now  recommending.  Thrice  happy,  and 
more  than  thrice  happy  are  they,  who  are  joined 
with  him  in  this  undivided  union,  which  no 
complaints,  nor  even  the  day  of  death  can 
diflblve ;  nay,  the  laft  day  is  happy  above  all 
other  days,  for  this  very  reafon,  that  it  fully  and 
finally  compleats  this  union,  and  is  fo  far  from 
diflblving  it,  that  it  renders  it  abfolutely  perfect 
and  everlafling. 

But 


Left.  XI Vi  Of  drift  tie  Swicur.  i$j 
But  that  it  may  be  coeval  with  eternity,  and 
laft  for  ever,  it  is  abfolutely  necefTary  that 
this  union  mould  have  its  beginning  in  this  flbrort 
and  fleeting  life.  And,  pray,  what  hinders 
thofe  of  us,  that  have  not  entered  into  this  union 
before,  to  enter  into  it  without  delay  ?  Seeing 
the  bountiful  Jefus  not  only  rejects  none  that 
come  unto  him,  but  alfo  offers  him felf  to  all  that 
do  not  willfully  reject  him,  and  {landing  at  the 
door,  earneftly  begs  to  be  admitted.  O !  "  why 
"  do  not  thefe  everlafting  doors  open,  that 
«  the  king  of  glory  may  enter  (/),"  and  reign 
within  us  ?  Nay,  though  he  were  to  be  fought 
in  a  far  country,  and  with  great  labour,  why 
fhould  we  delay,  and  what  unhappy  chains  de- 
tain us  ?  why  do  we  not,  after  fhaking  them  all 
off,  and  even  ourfelves,  go  as  it  were  out  of  our- 
felves,  and  feek  him-inceffantly  till  we  find  him? 
then  rejoicing  over  him,  fay  with  the  heavenly 
fpoufe,  "  I  held  him,  and  would  not  let  him 
«  go";"  and  further  add,  with  the  fame  fpoufe, 
that  bleffed  expreffion,  <c  My  beloved  is  mine, 
"  and  I  am  his."  And,  indeed,  this  propriety  is 
always  reciprocal.  No  man  truly  receives  Jefus, 
that  does  not,  at  the  fame  time,  deliver  up  him- 
felf  wholly  to  him.  Among  all  the  advan- 
tages we  purfue,  there  is  nothing  comparable 
to  this  exchange.  Our  gain  is  immenfe  from 

(/)  Pfal  vxiv. 

both, 


158  Of  Cbrift  the  SavioUr.     Led.  XIV, 

both,  not  only  from  the  acceptance  of  him,  but 
al/b  from  furrendering  ourfelves  to  him  :  fo  long 
as  this  is  delayed,  we  are  the  mofl  abject 
flaves  :  when  one  has  delivered  himfelf  up  to 
Chrift,  then  and  then  only  he  is  truly  free,  and 
becomes  mafter  of  himfelf.  Why  fhould  we 
wander  about  to  no  purpofe  ?  To  him  let  us  turn 
our  eyes,  on  him  fix  our  thoughts,  that  he, 
who  is  ours  by  the  donation  of  the  Father,  and 
his  own  free  gift,  may  be  ours  by  a  chearful 
and  joyous  acceptance.  As  St.  Bernard  fays  on 
thefe  words  of  the  prophet,  "  To  us  a  child  is 
<c  born,  to  us  a  fon  is  given.  Let  us  therefore 
<c  make  ufe  of  what  is  ours,  faith  he,  for  our  own 
"  advantage  (m)."  So  then,  let  him  be  ours  by 
-poffejfion  and  ufe  (ri),  and  let  us  be  his  for  ever, 
never  forgetting  how  dearly  he  has  bought  us. 


(/»)  Puer  nafus  eft  nobis,   films  no&is  datus  eft.     Utamu'r, 
inquit,  noftro  in  utilitatem  noftram. 
(»)  xlu 


L  E  C  T  U  R  E 


led.  XV.         Of  Regeneration.  159 


LECTURE     XV. 
Of  REGENERATION. 

THE  Platonics  divide  the  world  into  twcr, 
the  fenflble  and  intellectual  world  5  they 
imagine  the  one  to  be  the  type  of  the  other,  and 
that  fenfible  and  fpiritual  things  are  ftamped,. 
as  it  were,  with  the  fame  (lamp  orfeal.  Thefe 
fentiments  are  not  unlike  the  notions,  which 
the  matters  of  the  cabaliiiical  doctrine  among. 
the  Jews,  concerning  God's  fepbirotb  and  feal, 
wherewith,  according  to  them,  all  the  worlds, 
and  every  thing  in  them,  are  damped  or 
fealed  5  and  thefe  are  probably  near  akin  to- 
what  Lord  Bacon  of  Verulam  calls  his  pa- 
ralklafignacula,  and  Jym&olfzantcs  fchematijmL 
According  to  this  hypothefis,  thele  parables  and 
metaphors,  which  are  often  taken  from  natural 
things  to  illuftrate  fuch  as  are  divine,  will  not  be 
fimilitudes  taken  entirely  at  pleafure;  but  are 
often,  in  a  great  meafure,  founded  in  nature, 
and  the  things  themfelves.  Be  this  as  it  may, 
that  great  change,  which  happens  in  the  fouls 

of 


160  Of  Regeneration.  Led.  XV. 

of  men  by  a  real  and  effectual  conversion  to  God, 
is  illuft rated  in  the  holy  fcriptures  by  feveral  re- 
markable changes  both  natural  and  civil,  parti- 
cularly by  a  deliverance  from  claim,  prijon  and 
Jlavery  j  by  a  tranjition  from  one  kingdom  to  an- 
other,  and  from  darknefs  into  light ;  by  a  reftora- 
tionfrom  death  to  life ;  by  a  new  creation  ;  by  a 
marriage-,  and  by  adoption  and  regeneration.  Con- 
cerning this  great  change,  as  itisreprefentedunder 
the  laft  of  thefe  figures,  we  propofe,  with  divine 
affiftance,  to  offer  a  few  thoughts  from  thefe 
words  of  St.  John's  gofpel,  which  we  have  al- 
ready mentioned  ;  "  to  as  many  as  received  him, 
<c  to  them  gave  he  power,  or  the  privilege  to 
*'  become  the  fons  of  God  (a)."  Together  with 
thefe  words  of  our  Saviour  in  another  place  of 
the  fame  gofpel,  "  except  a  man  be  born  again 
"  of  water  and  of  the  fpirit,  he  cannot  enter  in- 
«e  to  the  kingdom  of  God  (£)," 

If,  indeed,  we  confider  the  nature  and  the 
original  of  man,  it  is  not,  without  reafon,  that 
he  is  called  the  fon  of  <3W,  according  to  that 
paffage,  which  the  apoftle,  in  his  fhort,  but 
moft  weighty  fermon  to  the  Athenians,  quotes 
from  the  poet  Aratus,  and  at  the  fame  time  ap- 
proves of,  "  for  we  are  all  his  offspring  (<:)." 
Our  firfr.  parent,  in  St.  Luke's  gofpel,  is  alfo  ex- 

(a)   John  i.  12.     (£)  Ibid.  iii.  3.     (<r)  TS  y»f  %  yi^  iV/tw. 

prefsly 


Led.  XV.  Of  Regeneration.  \  6 1 

prefsly  called  the  Son  of  God  (</),  not  only  bc- 
caufe  he  was  created  immediately  by  God,  wich- 
out  any  earthly  father,  but  alfo  on  account  of  the 
divine  image,  that  was  originally  imprefTed  up- 
on the  human  nature. 

.  And  this  glorious  title,  which  diflinguimes 
him  from  all  other  corporeal  beings,  he  has  in 
common  wich  the  angels,  who  are  alfo  fo  called 
in  feveral  places  of  the  book  of  Job  (e).  It  is 
indeed  true,  to  uie  the  words  of  St.  Bafil, 
"  That  every  piece  of  workmanfhip  bears  fome 
"  mark  or  character  of  the  workman  who  made 
"  it(/)  :"  for  I  fhould  rather  chufe,  in  this 
cafe,  to  ufe  the  word '  mark  or  character  than 
likenefs :  but  of  man  alone  it  is  faid,  "  Let  us 
"  make  him  after  our  own  image."  And  this 
diitinftion  is  not  improperly  exprefTed  by  the 
fchoolmcn,  who  fay,  as  we  have  already 
obferved,  that  all  the  other  works  of  God 
are  ftamped  with  the  print  of  his  foot ;  but 
only  man,  of  all  the  vifible  creation,  fconotir- 
ed  with  the  image  or  likenefs  of  his  face.  And 
indeed,  on  account  of  this  image  or  refemblance 
it  is,  that  he  is  in  dignity  very  nearly  equal  to 
the  angels,  though  made  inferior  to"  them. 
Here  it  is  to  be  obierved,  that  this  inferiority 

{</)   Lukeiii.  ult. 

(#)  Job  i.  6.  and  xxxviii.  7. 

(f)   vai  re  yyet&pftw  t%jm  TU»  T~a  T«*!O»©-  T: 

M  is 


1  62  Of  Regeneration.  Left.  XV. 

is  but  little,  "  Who  was  made,  faith  the  A- 
"  pottle,  a  little  lower  than  the  angels  (g)  :" 
fo  that,  with  regard  to  his  body,  he  is  nearly  re- 
lated to  the  brute  creatures,  and  only  a  little  fu- 
perior  to  them,  with  regard  to  temperament, 
and  the  beautiful  elegance  of  his  frame,  but 
made  out  of  the  very  fame  materials,  the  fame 
moift  and  foft  clay,  taken  from  the  bofom  of 
their  great  and  common  mother  ;  whereas,  to 
ufe  the  words  of  the  poet,  "  The  foul  is  the 
"  breath  of  God,  which  takes  its  rife  from 
<£  heaven,  and  is  clofely  united  to  his  earthly 
"  body,  like  a  light  mut  up  in  a  dark  cavern(^)  ." 

That  divine  part  of  the  human  compofition 
derives  its  original  from  the  father  of  fpirits,  in 
the  fame  manner  with  thofe  minifters  of  fire, 
who  are  not  confined  to  corporeal  vehicles  j  con- 
cerning whom  the  oracle,  having  acknowledged 
one  fupreme  and  divine  majefty,  immediately 
fubjoins  ;  <c  and  we  angels  are  but  a  fmall 
"  part  of  God  (i). 

And  with  regard  to  this  principle,  which 
excells  in  man,  which  actually  conftitutes  the 
man,  and  on  account  of  which  he  moft  truly 
deferver  that  name,  he  is  a  noble  and  divine  ani- 

(g)  Heb.  ii.  9. 

(£)  Vvxy  ^  «r»v  ar,fj.ce.  Gta  >£  p.i%m  «»/]Xt) 

N*Z, 


(0    M«^4 

mal  j 


Left.  XV.  Of  Regeneration.  163 

mal  j  and  whatever  fome  fanciful  and  proud 
men  may  boaft,  concerning  their  families,  "  if 
te  we  confider  our  original,  and  that  God  was 
"  the  author  of  the  human  kind,  none  of 
"  Adam's  race  can  be  called  ignoble  (k)" 

But  if,  on  the  other  hand,  we  regard  our 
woeful  fall,  which  was  the  confequence  of  fin, 
we  are  all  degenerate ;  we  have  all  fallen  from 
the  higheft  honour  into  the  greateft  difgrace, 
and  the  deepeft  gulph  of  all  forts  of  mifery  ;  we 
have  given  away  our  liberty  and  greateft  dignity, 
in  exchange  for  the  moft  fhameful  and  moft 
deplorable  bondage  j  inftead  of  the  fons  of  God, 
we  are  become  the  flaves  of  Satan  ;  and  if  we 
now  want  to  know  to  what  family  we  belong, 
'the  Apoftle  will  tell  us,  ce  That  we  are  chil- 
C{  dren  of  wrath,  and  fons  of  difobedienee  (/)." 

But,  as  the  overflowing  fountain  of  goodncfs 
and  bounty  did  not  chufe  that  fo  noble  a  monu- 
ment of  his  wifdom  mould  be  entirely  ruined  by 
this  difmal  fall  j  could  any  one  be  more  proper 
to  raife  it  up  again,  or  better  qualified  to  reftore 
men  to  the  dignity  of  the  fons  of  God,  than 
his  own  eternal  Son,  who  is  the  moft  perfedl 

(k}  Si  primordia  noftra, 

Anthoremq;  Deum  fpedles, 
Null  us  degener  extat. 

Boeth.  de  Conf.  Phil.  lib.  iii.  met.  6. 

(/)    'y'cl  «Vn9»»a;  ^  r«x.»*  opyr.i;.      Eph.  U.    2,  3. 

M  2  and 


1 64  Of  Regeneration.          Led*.  XV. 

and  exprefs  image  of  the  Father.  Nor  does  this 
glorious  perfon  decline  the  fevere  fervice  :  tho' 
he  was  the  fon  of  his  Father's  love,  the  heir  and 
lord  of  the  whole  univerfe ;  though  he  might 
be  called  the  delight  of  his  moft  exalted  Father, 
and  of  all  blefled  fpirits,  and  now,  with  the 
greateft  juftice,  the  darling  of  the  human  kind  j 
yet  he  left  his  Father's  bofom,  and,  O  wonder- 
ful condefcenfion  !  became  the  fon  of  man,  that 
men  might,  anew,  become  the  fons  of  God  : 
whence  he  is  alfo  called  the  fecond  Adam,  be- 
caufe  he  recovered  all  that  was  loft  by  the 
firft. 

That  all,  who  fincerely  receive  him,  might 
be  again  admitted  into  the  embraces  of  the  Fa- 
ther, and  no  more  be  called  children  of  wrath, 
he  himfelf  fubmitted  to  the  punimment  due  to 
our  difobcdience  ;  and,  by  bearing  it,  removed 
our  guilt,  and  pacified  juflice.  He  alfo  went 
into  the  flames  ofdivine  wrath  to  deliver  us  from 
them  ;  and,  by  a  plentiful  ftream  of  his  moft 
precious  blood,  quite  extinguifhed  them.  He 
likewife  took  effectual  care  that  thofe,  who  were 
now  no  longer  to  .be  called  children  of  wrath, 
(hould  alfo  ceafe  to  be  children  of  dif obedience,  by 
pouring  out  upon  them  a  plentiful  efFufion  of  his 
fandtifying  fpirit  j  that  their  hearts  being  there- 
by purged  from  all  impure  affections,  and  the 
love  of  earthly  things,  they  might,  under  the 

influence 


Led.  XV.  Of  Regeneration.  165 

influence  of  the  fame  good  fpirit,  chearfully  lead 
a  life  of  ilncere  and  univerfal  obedience.  Now, 
it  cannot  be  doubted,  that  thofe,  who  are  fo 
acted  and  conducted  by  the  divine  fpirit,  are 
truly  the  Jons  of  God.  Whence  that  fpirit, 
whereby  they  call  God  their  Father,  and,  with 
confidence  apply  to  him  as  fuch,  is  called  the 
fpirit  of  adoption* 

Mpreover,  this  wonderful  reftoration  is  often 
called  adoption,  not  only  to  diftinguifh  it  from 
the  natural  and  incomparable  dignity,  which 
belongs  to  the  only  begotten  Son  ;  but  alfo  be- 
caufe  we,  by  no  means,  derive  this  privilege 
from  nature,  but  abfolutely  from  the  free  do- 
nation of  the  Father,  through  the  mediation  of 
his  only  Son.  We  muft  not,  however,  conclude 
from  this,  that  this  privilege  has  nothing  more 
in  it  than  an  honourable  title,  or,  as  they  call 
it,  an  external  relation.  For  it  is  not  only  infe- 
parably  connected  with  a  real  and  internal 
change,  but  with  a  remarkable  renovation, 
and,  as  it  were,  a  transformation  of  all  the  facul- 
ties of  the  foul,  nay,  even  of  the  whole  man. 
You  will  accordingly  find  thefc  words  applied 
to  this  purpofe,  by  the  apoftle  Paul,  in  his 
epiftle  to  the  Romans  (;;;).  And,  to  conclude, 
it  is  with  a  view  to  convince  us,  that,  toge- 

(*)  Rom.  xii.  z. 

M  9  ther 


1 66  Of  Regeneration.  Left.  XV. 

ther  with  the  title  of  fons,  the  fpirit  of  God  is 
given  to  believers,  aa4  they  are  inwardly  renewed 
thereby,  that  we,  fo  often,  in  fcripture  meet 
with  this  regeneration,  which  is  the  fubject 
of  our  prefent  difcourfe. 

If  we  confider  the  lives  of  men,  we  will  be 
apt  to  imagine,  that  the  generality  of  mankind, 
who  live  in  the  world  under  the  name  of  chrif- 
tians,  think  it  fufficient  for  them  to  be  called  by 
this  name,  and  dream  of  nothing  further.  The 
common  fort  of  mankind  hear  with  pleafure  and 
delight  of  free  remiflion  of  fins,  imputed  righte- 
oufnefs,  of  the  dignity  of  the  fons  of  God,  and  the 
eternal  inheritance  annexed  to  that  dignity  ;  but 
when  they  are  told,  that  repentance,  a  new 
heart,  and  a  new  life,  contempt  of  the  world, 
and  the  pleafures  of  theflefh,  fading  and  prayer, 
are  ablolutely  neceffary  for  a  chriftian,  c<  Thefe 
<c  are  hard  fayings,  who  can  bear  them  ?" 
Though  at  the  fame  time,  it  muft  be  faid,  that 
they,  who  do  not  regard  thefe  neceflary  duties, 
will  have  no  {hare  in  the  reward  annexed  to 
them. 

There  are  many  things  which  diftinguim 
this  divine  adoption  from  that  which  obtains  a- 
mongmen.  ift,  The  former  is  not  an  expe- 
dient to  fupply  the  want  of  children,  which  is 
commonly  the  cafe  among  men;  for  God  has 
Jiis  only  begotten  Son,  who  is  incomparably 

preferable 


Le£.  XV.  Of  Regeneration.  167 

preferable  to  all  the  reft  taken  together,  who  is 
immortal  as  his  Father ;  and  though,  from  a 
principle  of  wonderful  humility,  he  conde- 
fcended  to  become  mortal,  and  even  to  die,  yet 
he  rofe  again  from  the  dead,  and  liveth  for  ever. 
From  him  is  derived  all  that  felicity,  which  our 
heavenly  Father  is  pleafedto  confer  upon  us,  out 
of  his  mere  grace  and  bounty,  through  the  me- 
rits and  mediation  of  his  dear  Son.  And  is  there 
any  one,  on  whom  this  felicity  is  beftowed, 
who  will  not  freely  acknowledge  himfelf  to  be 
quite  unworthy  of  fo  great  an  honour  (n)  ? 

Yet  fuch  honour  has  the  eternal  and  incom- 
prehenfible  love  of  God  condefcended  to  beftow 
on  us,  who  are  quite  unworthy  and  undeferving; 
and  in  this  alfo,  the  divine  adoption  differs  from 
that  which  is  cuftomary  among  men,  who  ge- 
nerally chufe  the  moft  deferring  they  can  meet 
with.  But  all  thofe,  whom  God  maketh  choice 
of,  are  unworthy,  and  fome  even  are  remark- 
ably fo.  2dly,  Men  generally  adopt  but  one  a 
piece,  or  at  mod  a  few ;  but  divine  adoption 
admits  into  the  heavenly  family  a  mod  nume- 
rous hoft,  extending  even  unto  myriads,  that 
Jefus,  who  is  the  head  of  the  family,  "  may 
"  be  the  firft  born  among  many  brethren." 
And,  3dly,  They  are  all  heirs  j  whence  it  is 

(«)  Haud  equidem  tali  me  dignor  honore.     Virg.  xEneid.  \. 

M  4  faid, 


1 68  Of  Regeneration.  Lefl.  XV. 

faid,   in  another  place,  '<  That  he  might  bring 
"  many  fons  into  glory."     Nor  is  the  inheri- 
tance of  any  individual  in  the  leaft  diminished 
in  confequence  of  fo  vaft  a  multitude  of  heirs  • 
for  it  is  an  inheritance  in  light,  and  every  one  has 
the  whole  of  it.      Nor  do  the  children  come  into 
the  poflfeffion  of  this  inheritance  by  the  death  of 
the  Father,  but  every  one,  when  he  dies  himfelf ; 
for  the  Father  is  immortal,  and,  according   to 
the  apoftle,  the  "  only  one  that  has  immorta- 
"  lity  ;"  that  is,  in  an  abfolute,   primary,  and 
and  independent  fenfe.     Nay,  he  himfelf  is  the 
eternal  inheritance  of  his  fons,  and  death  alone 
brings  them  into  his  prefence,  and  admits  them 
into  the  full  enjoyment  of  him.     4thly,  Which 
I  would  have  particularly  obferved,  this  divine 
adoption  is  not  a  matter  of  mere  external  honour, 
nor  fimply  the  beftowing  of  riches  and  an  inhe- 
ritance ;  but  always  attended  with  a  real  internal 
change  of  the  man  himfelf,  to  a  being  quite  dif- 
ferent from  what  he  was  before ;  which  is  alfo 
recorded   in  facred  Scripture,  concerning  Saul, 
when  he  was  anointed  King :  but  this  human 
adoption  can  by  no  means  perform.     This  laft, 
in  the  choice  of  a  proper  object,  juftly  pays  re- 
gard fo  merit ;  for  tho'  the  richeft,  and  even  the 
beft  of  men,  may  cloath  richly  the  perfon  whom 
he  has  thought  proper  to  adopt,    and  get  him 
inftructed  in  the  beft  principles   and  rules  of 

conduct  j 


Left.  XV.  Of  Regeneration.  169 

conduct  ;  yet  he  cannot  effectually  diveft  him 
of  his  innate  difpofitions,  or  thofe  manners  that 
have  become  natural  by  cuftom  :  he  cannot 
form  his  mind  to  noble  actions,  nor  plant  with- 
in him  the  principles  of  fortitude  and  virtue. 
But  he,  that  formed  the  heart  of  man,  can  re- 
form it  at  his  pleafure :  and  this  he  actually  does ; 
whenever  he  admits  a  perfon  into  his  royal  fa- 
mily, he,  at  the  fame  time,  endows  him  with  royal 
and  divine  difpofitions :  and,  therefore,  if  he 
honours  any  perfon  with  his  love,  that  perfon, 
thereby,  becomes  deferving ;  becaufe,  if  he 
was  not  fo  before,  he  makes  him  fo  j  he  ftamps 
his  own  image  upon  him,  in  true  and  lively  co- 
lours ;  and,  as  he  is  holy  himfelf,  he  makes 
him  holy  likewife.  Hence  it  is,  that  this  hea- 
venly adoption  is  no  lefs  properly,  truly,  or  fre- 
quently, in  the  facred  Scriptures,  called  regene- 
ration (o). 

And  though  a  Jew,  and  a  celebrated  doctor 
of  the  Jewi(h  law,  excepted  againft  this  doctrine, 
when  it  was  propofed  to  him  under  this  name  ; 
yet  neither  all  of  that  nation,  nor  even  the 
Gentile  philofophers,  were  quite  unacquainted 
with  it.  Rabbi  Ifrael  calls  the  profelytes,  new- 
born Jews.  And  thefe  paffages,  which  we 
frequently  meet  with,  concerning  the  feed  of  A- 

(•)  riaMpyEXEC'la. 

braham, 


1 70  Of  Regeneration.  Led.  XV, 

braham,  and  in  the  prophets,  concerning  the 
numerous  converts  that  were  to  be  made  to  the 
ehurch,  are  by  their  Rabbins,  and  the  Chaldee 
paraphraft,  applied  to  this  fpiritual  generation, 
which  they  believed  would  remarkably  take 
place  in  the  days  of  the  Meffiah;  particularly 
thefe  two  paflages  in  the  Pfalms,  in  one  where- 
of the  fpiritual  fons  of  the  church  are  compared 
to  the  drops  of  the  morning  dew  (/>),  not  only 
on  account  of  its  celeftial  purity,  but  alfo  with 
regard  to  the  vaft  multitude  of  them.  Some 
of  thefe  doctors  alfo  obferve,  that  the  number 
of  profelytes  would  be  fo  great  in  the  days 
of  the  Meffiah,  that  the  church,  omitting  the 
ceremony  of  a  circumcilion,  would  receive  them 
into  its  bofom,  and  initiate  them  by  ablu- 
tion or  baptifm.  Concerning  this  renovation 
of  the  mind,  Philo  Judaeus  fays  exprefsly,  "  God 
<c  who  is  unbegotten  himfelf,  and  begets  all 
«e  things,  fows  this  feed,  as  it  were,  with  his 
"  own  hand,  &c.  (y)"  Hierocles,  and  other 
Pythagorean  philofophers,  treat  alfo  of  this  moral 
or  myftical  regeneration ;  and  under  this  very 
name  Plutarch  alfo  makes  mention  of  it,  and 
defines  it  to.  be  <e  the  mortification  of  irrational 

(/)  Pfal.  xlv.   1 6.     Pfal.  ex.  iii. 

(?)  ctytwrof  o  ©toj,  x}  ret  ffvpifunoi  ysyaV,  raiipi  pa  Tare  Te  ytv*- 
p»  TO  ?3iov,    &C. 

and 


Led.  XV.          Of  Regeneration.  171 

"  and  irregular  appetites ;"  and  Seneca's  words 
relative  to  this  fubject  are,  "The  families  of  the 
"  arts  and  fciences  are  the  moft  noble,  chufe  in- 
"  to  which  of  them  you  will  be  adopted,  for  by 
"  this  means  we  may  be  born  according  to  our 
"  own  choice  j  nor  will  you  be  adopted  into  the 
"  name  only,  but  alfo  into  the  goods  of  the  fa- 
"  mily  (r)." 

Is  not  alfo  the  common  cuftom,  that  pre- 
vailed among  the  antients,  of  honouring  their 
heroes,  and  thofe  men  who  were  remarkable  for 
exalted  virtue,  with  the  title  of  fons  ef  God,  a 
plain  allufion  to  this  adoption  we  have  under  our 
confideration  ?  And  what  we  have  obferved  on 
the  philofophers,  who  acknowledged  this  moral 
or  metaphorical  regeneration,  is  fo  very  true, 
that  it  gave  a  handle  to  the  fictions  of  thofe  an- 
tient  hereticks,  who  evaded  the  whole  doctrine 
and  faith  of  the  laft  refurrection,  by  putting  this 
figurative  fenfe  upon  it.  As  to  what  the  Roman 
philofopher  obferves,  that  we  may  be  born  in 
this  manner  at  our  own  pleafure  or  difcretion, 
though,  to  be  fure,  it  is  not  without  our  con- 
fent,  yet  it  does  not  altogether,  nor  principally 
depend  upon  us ;  our  facred  and  apoftolic  doc- 
trine prefents  us  with  much  more  juft  and  pure 

(r)  Nobiliffimae  funt  ingeniorum  familiar,  elige  in  quam  arf- 
feifci  veils,  hac  enim  ratione,  nobis  ad  arbitrium  noftrum  nafci 
licet,  nee  in  nomcn,  tan turn  adoptaberis,  fed  &  in  ipfa  bona. 

notions 


172  Of  Regeneration.  Led.  XV. 

notions  on  this  fubjeft,  when  it  teaches  us,  that 
"  of  his  o  n  will  he  begat  us  by  the  word  of 
"  truth  (s)."  This  is  alfo  reprefented  in  exprefs 
terms  in  thofe  words  of  the  gofpel,  which  im- 
mediately follow  the  pafTage  we  mentioned  at 
the  beginning  of  this  difcourfe,  "  which  were 
«'  born,  not  of  blood,  nor  of  the  will  of  the 
"  flefh,  nor  of  the  will  of  men,  but  of  God  (/)." 
And,  with  great  propriety,  there  is  immediately 
added  another  generation  ftill  more  wonderful 
and  myfterious,  which  is  the  principal  and  fource 
of  this  renovation  of  ours,  <c  the  word  was  made 
"  flefh."  For  to  this  end,  God  was  pleafed  to 
clothe  himfelf  with  our  flefh,  that  he  might  put 
his  fpirit  within  us,  whereby  we,  though  car- 
nal in  confequence  of  the  corruption  of  our 
nature,  might  be  born  again  into  a  new,  fpiri- 
tual  and  divine  life,  The  Holy  Ghoft,  by 
overfhadowing  the  bleffed  virgin,  was,  in  a  very 
particular  manner,  the  author  of  the  human 
nature  of  the  Son  of  God,  and  to  the  virtue  and 
divine  power  of  the  fame  fpirit  all  the  adopted 
children  of  the  Deity  owe  their  new  birth.  And 
as  creation  goes  fometimes  under  the  name  of 
generation,  for  inftance,  in  the  words  of  Mofes, 
"  of  the  rock  that  begot  thee  thou  art  unmind- 
<f  ful,  and  haft  forgotten  the  God  that  formed 
'*  thce  («)  j"  that  book  alfo  of  the  Bible, 

(/)  James  \,  18.        (;)  Jphni.  13.         (*)  Deut.  xxxii.  18. 

which 


Led.  XV.         Of  Regeneration.  173 

which,  from  the  firft  word  of  it,  is  called  Bere- 

Jtith,  is  by  the  Greeks  named  Gene/is,  and  in 

the  oldeft  copy  of  the  Septuagint,  the  generation 

of  the  world.     And,    in    the  beginning  of   it, 

Mofes  fpeaking  of  the  creation  of  the  world, 

fays,  "  Thefe  are  the  generations  of  the  heaven 

•c  and  the  earth  (*)."     So,  on  the  other  hand, 

this  fpiritual  generation  is  called  creation,  and 

with  an  additional  epithet,  the  new  creation ;  it 

has  alfo,  for  its  author,  the  fame  powerful  fpirit 

of  God,  who  of  old  fat  upon  the  face  of  the 

waters  as  a  bird  upon  its  young,  or,  as  St.  Bafil 

renders  it,  hatched  ;  fo  alfo  in  conversion  the 

fame  fpirit  rcfts  upon  our  unformed  minds,  that 

are  lifelefs,  unprepared,  and  nothing  at  all  but 

cmptinefs  and  obfcurity,  and  out  of  this  dark- 

ncfs  brings  forth  light,  which  was  the  firft  and 

mod  beautiful  ornament  of  the  univerfe  j  to  which 

the  apoftle  alfo  alludes  in  his  fecond  epiflle  to 

the  Corinthians  (y).     The  refurreclion  of  the 

dead  is  alfo  the  peculiar  work  of  this  enlivening 

fpirit  of  God  j  and  to  him  the  apoftle  Peter  ex- 

prefsly  afcri'bes  the  refurredion  of  Chrift;  "  for 

<c  Chrift  alfo,  fays  he,  hath  once  fufFered  for  fins, 

<c  thejuft  for  the  unjuft,  that  he  might  bring 

tc  us  to  God,  being  put  to  death  in  the  flcfti,  but 

"  quickened  by  the  fpirit  (2)."  And  here,  again, 

(*)  Gen.  ii.  4.         (7)2  Cor.  iv.  6.         («)   i  Pet.  ui.  t9. 

there 


174  Of  Regeneration,         Left.  XV, 

there  is  a  mutual  exchange  of  names ;  for,  in  the 
gofpel  according  to  Matthew,  the  refurredlion 
of  the  dead  is  called  the  regeneration,  "  Verily 
"  I  fay  unto  you,  fays  our  Lord,  that  ye  which 
"  have  followed  me,  in  the  regeneration,  when 
<c  the  fon  of  man  (hall  fit  in  the  throne  of  his 
<c  glory,  ye  alfo  mall  fit  upon  twelve  thrones(0 )." 
Here,  in  the  regeneration  muft  be  connected 
with  the  following  words,  and  by  no  means 
with  thofe  that  go  before.  And  that  this  was 
a  common  method  of  fpeaking  among  the  Jews, 
appears  from  Jofephus,  "  To  thofe,  fays  he, 
ct  whofe  fate  it  is  to  die  for  obferving  the  law, 
"  God  has  given  the  privileges  of  being  born 
"  again,  and  enjoying  a  more  happy  life,  fo  that 
ct  they  are  gainers  by  the  exchange  (b)"  In 
like  manner  Philo  faith,  "  We  mall  haften  to 
"  the  regeneration  after  death,  &c.  (c)"  On  the 
other  hand,  it  is  very  well  known,  that  this 
ipiritual  regeneration,  we  are  fpeaking  of,  is 
often  in  Scripture  called  the  refurredtion. 

Of  this  refurre&ion  the  word  of  the  gofpel  is, 
as  it  were,  the  trumpet;  and,  at  the  fame  time, 
the  immortal  feed  of  this  new  birth,  and  there- 
fore of  immortality  itfelf.  Thus  it  is  reprefented 

(a)  Math.  xix.  28. 

(£)  Tot's  £f  «p  vofjiut  3ia^t'X«%8/!'Twii  aflroOawSr*  $uxsv  o  ©to?  y\n?§ai\ 
T£  orator  xj  (3i6t  a/x£iw  XajSsm  sx  we^iTfowsjf.      Lib.  i.  COnt.  App. 
(r)  HJ  9u>Ay(nt'w  e^im^ty  f<£T«  ri»  6«»«To>'>  &C. 

by 


Le£l.  XV.         Of  Regeneration.  175 

by  the  apoftle  Peter  (d],  and  by  the  apoftle 
James,  who  exprefsly  tells  us,  c<  that  he  hath 
"  begot  us  with  the  word  of  truth  (e)"  Now 
the  enlivening  virtue  and  plaftic  power  of  this 
word  is  derived  from  the  Holy  Ghoft,  who  is  the 
true  fpring  and  fountain  of  this  new  life.  Nor 
are  the  moft  extended  powers  of  the  human 
mind,  or  the  ftrength  of  its  underftanding,  any 
more  able  to  reftore  this  life  within  it,  even  upon 
hearing  the  glad  tidings  of  the  gofpel,  than  it 
was  capable  of  producing  itfelf  at  firft,  or  of  be- 
ing the  author  of  its  own  being,  or  after  death 
cf  reftoring  itfelf  to  life. 

To  this  exalted  dignity  are  admitted  the  hum- 
ble, the  poor,  the  obfcure,  the  ignorant,  bar- 
barians, flaves,  fmners,  whom  the  world  look 
upon  as  nothing,  and  hold  in  the  greateft  con- 
tempt :  of  thefe  nothing  is  required  but  true  and 
fincere  faith ;  no  learning,  nor  noble  extract,  nor 
any  fubmiflion  to  the  Mofaic  law,  but  upon 
every  man,  of  whatever  rank  or  condition,  who 
believes  this  word,  he  in  return  beftows  this 
dignity,  "  that  they  mould  become  the  fons  of 
"  God;"  that  is,  that  what  Chrift  was  by  na- 
ture, they  mould  become  by  grace.  Now,  what 
is  more  fublime  and  exalted  than  this  honour, 
that  thofe,  who  were  formerly  children  of  Satan, 

(4   i  Pet.  i.  23,  (,)  Jam.!.  1 8. 

and 


176  Of  Regeneration.         Led.  XVI. 

and  heirs  of  belly  mould  by  faith  alone  be  made 
*'  the  fonsof  God,  brethren  of  Chrift,  and  joint 
"  heirs  of  the  heavenly  kingdom  ?"  If  the  facred 
fire  of  the  Romans  happened  at  any  time  to  be 
extinguimed,  it  could  only  be  lighted  again  at 
the  rays  of  the  fun.  The  life  of  fouls,  to  be 
fure,  is  a  facred  flame  of  divine  love  -y  this  flame, 
as  we  are  now  born  into  the  froward  race  of 
fallen  mankind,  is,  alas !  but  too  truly  and  un- 
happily extinguimed,  and  by  no  means  to  be 
kindled  again,  but  by, -the  enlivening  light  and 
heat  of  the  fun  ofrigbteoufnefsy  who  is  moft  au- 
fpicioufly  anfen  upon  us. 


LECTURE     XVI. 

Of  REGENERATION. 

TH  E  great  corruption  of  mankind,  and 
their  innate  difpofition  to  every  fort  of 
wickednefs,  even  the  doctors  of  the  heathen 
nations,  that  is,  their  philofophers  and  theo- 
logers,  and  their  poets  alfo,  were  fenfible  of, 
and  acknowledged;  though  they  were  quite 
ignorant  of  the  fource  from  which  this  calamity 
was  derived.  They  all  own,  "  That  it  is  natural 

to 


Left.  XVI.  Of  Regeneration.  177 

"  to  man  to  fin  (a)  j"  even  your  favourite  philo- 
fopher,  who  prevails  in  the  fchools,  declares, 
that  we  are  Itrongly  inclined  to  vice  (b)  ;  and 
fpeaking  of  the  charms  and  allurements  of  for- 
bidden pleafurcs,  he  obferves,  that  mankind 
by  nature  "  is  eaiily  catched  in  thefe  fnares  (c)." 
The  Roman  philofopher  takes  notice,  "  That 
"  the  way  to  vice  is  not  only  a  defcent,  but  a 
*•  downright  precipice  (J)." 

And  the  comic  poet,  ct  That  mankind  has 
"  always  been,  in  every  refpedl,  a  deceitful, 
"  fubtle  creature^)." 

The  fa  ty  rift  like  wife  obferves,  "  That  we 
tc  are  all  eafily  prevailed  on  to  imitate  things 
"  that  are,  in  their  nature,  wicked  and  dif- 
"  graceful  (/)." 

And  the  Lyric  poet,  "  That  the  human  race, 
<c  bold  to  attempt  the  greateft  dangers,  rufhes 
ic  with  impetuofity  upon  forbidden  crimes  (g)." 


(6)  ivxarcttpifui;.     A  rift.  Eth.  ii. 
(f)  ivyyfctTov  inon  VTTO  TU'-J  Toii?Tfc>. 

Advitia,  non  tantum  pronum  iter,  fedet  prarccps. 
fx.iv  «£»  xa.ru  mafia  $•>)  Tfowst 


(/)  -  Deciles  imitandis 

Turpibus  &  pravis  omnes  fumus.     Juv.  Satyr,  xiv. 
(j^)  -  Audax  omnia  perpeti, 

Gens  humana  ruit  per  vetitum  ncfas.      HOR.  Od.  lib.  i. 
N     '  All 


I7&-  Of  Regeneration.          Left.  XVI. 

All  the  wife  men  among  the  heathens  exerted 
their  utmoft,  to  remedy  this  evil  by  precepts  and 
inftitutions  of  philofophy,  but  to  very  little  pur- 
pofc.  They  could  not,  by  all  their  arts  and 
ail  their  precepts,  make  others  better;  nay,  with 
regard  to  moft  of  them,  we  may  fay,  nor 
even  themfelves.  But,  "  when  there  was  no 
"  wifdom  in  the  earth,  fays  Laftantius,  that 
"  blefied  doctor  was  fent  down  from  heaven, 
<c  who  is  the  way,  the  truth,  and  the  life  (&)," 
and,  by  an  almighty  power,  effected  what  all 
others  had  attempted  in  vain. 

It  is  not  at  all  to  be  doubted,  but  the  end 
propofed  by  philofophy,  was  to  renew  and  to 
reform  mankind,  and  to  reduce  the  courfe  of 
their  lives  to  a  conformity  with  the  precepts  of 
wifdom  and  virtue.  Whence  the  common  de- 
finition, given  of  philofophy,  is,  ft  That  it  is 
"  the  rule  of  life,  and  the  art  or  fcience  of  living 
<c  uprightly."  To  this  purpofe  Seneca  fays, 
"  Philofophy  is  the  law  of  living  honeftly  and 
"  uprightly."  True  religion,  to  be  fure,  has 
the  fame  tendency  :  but  it  promotes  its  end  with 
much  greater  force,  and  better  fuccefs ;  becaufe 
its  principles  are  much  more  exalted,  its  pre- 
cepts and  inftruftions  are  of  greater  purity,  and 
it  is,  befides,  attended  with  a  divine  power, 

(b)  Sed  cum  nulla  eflet  fspientia  in  terris,  mifTus  efte  coelo 
dodorille,  via,  veritas  &  vita. 

whereby 


Left.  XVI.          Of  Regeneration.  179 

whereby  it  makes  its  way  into  the  hearts  of 
men,  and  purifies  them  with  the  greateft  force 
and  efficacy  ;  and  yet,  at  the  fame  time,  with  the 
moft  wonderful  pleafure  and  delight.  And  this 
is  the  regeneration  of  which  we  are  fpeaking, 
and  whereof  we  have  already  obferved,  that 
philofophy  acknowledged  it,  even  under  the 
fame  name  ;  but  that  it  effected  ir,  we  abfolute- 
ly  deny.  Now,  it  is  evident  from  the  very  name, 
that  we  are  tounderftand  by  it  an  inward  change, 
and  that  a  very  remarkable  one.  And  fince 
God  is  called  the  author  and  fource  of  this 
change,  whatever  the  philofophers  may  have 
difputed,  pro  and  cony  concerning  the  origin  of 
moral  virtue,  we  are,  by  no  means,  to  doubt, 
but  this  facred  and  divine  change  upon  the 
heart  of  man,  is  produced  by  an  influence  truly 
divine :  and  this  was  even  Plato's  opinion  con- 
cerning virtue;  nor  do  I  imagine  you  are  unac- 
quainted with  it.  The  fame  philofopher,  and 
feveral  others  befides  him,  exprefsly  aflerted, 
that  virtue  was  a  kind  of  image  or  likenefs  of 
God,  nay,  that  it  was  the  effect  of  infpiration, 
and  partook,  in  fome  refpect,  of  a  kind  of  divine 
nature.  "  No  mind  can  be  rightly  difpofed 
"  without  divine  influence,"  fays  Seneca  (/) : 
And  it  was  the  faying  of  the  Pythagorean  philo- 

(/)  Nulla  fine  Deobona  menseft. 

N  2  fophers, 


180  Of  Regeneration.          Left.  XVI. 

fophers,  "  That  the  end  of  man  is  to  be  made 
<£  like  to  God  (k).  ««  This  mind,  fays  Trif- 
"  megiftus,  is  God  in  man,  and  therefore  fome 
"  of  the  number  of  men  are  gods  (/)."  And  a 
little  further  on,  "  In  whatever  fouls  the  mind 
€£  prefidcs,  it  illuftrates  them  with  its  own 
"  brightnefs,  oppofing  their  immoralities  and 
"  mad  inclinations,  juft  as  a  learned  phyfician 
<<r  inflicts  pain  upon  the  body  of  his  patient,  by 
"  burning  and  cutting  it,  in  order  to  recover  it 
<c  to  health  :  in  the  fame  manner,  the  mind 
<c  airlifts  a  voluptuous  foul,  that  it  may  pull  up 
"  pleafure  by  the  very  roots  ;  for  all  difeafes  of 
'*  the  foul  proceed  from  it  :  impiety  is  the  feve- 
"  reft  diftemper  of  the  foul  (w)." 

What  wonder  is  it  then,  if  thefe  very  thoughts 
are  exprefled  in  the  more  divine  oracles  of  the 
iacred  fcriptures,  more  fully,  and  with  greater 
clearnefs?  And  this  conformation  of  the  human 
mind  to  the  divine  nature,  is  commonly  repre- 
lented  therein,  as  the  great  bufinefs,  and  the 
end  of  all  religion. 

What  was  more  often  inculcated  upon  the 
antient  church  of  the  Jews,  than  thefe  words, 
ct  Be  ye  holy,  becaufel  am  holy  ?"  And  that 


oj  l/n>,  &»  x^  T»«J  rut  wfyurrus  ^10* 
.   Trifm.  ^:fi  i^jotvS'Crpos  TXT. 
(m)  off«w?-«»  n*$vyn\<;,   &C. 

the 


Left.  XVI.         Of  Regeneration.  1 8 1 

the  fame  ambition  is  recommended  toChriftianc, 
appears  from  the  firft  fermon,  we-  meet  with  in 
the  gofpel,  of  our  Lord  and  Saviour,  who  came 
down  to  this  earth,  that  he  might  reftore  the 
divine  image  upon  men.  "  Be  merciful,  fays 
<c  he,  as  your  Father,  who  is  in  heaven,  is  mcr- 
cc  ciful."  And,  according  to  Luke,  "  Be  per- 
"  feel,  as  your  Father  is  perfect."  And  again, 
'*  BlefTed  is  the  pure  in  heart."  And,  indeed, 
this  is  the  true  beauty  of  the  heart,  and  its  true 
nobility;  but  vice  introduces  degeneracy,  and 
deformity  alfo. 

Now,  the  more  the  mind  difengages  and 
withdraws  itfelf  from  matter  that  pollutes  it  («), 
that  is,  from  the  body  it  inhabits,  the  purer  and 
more  divine  it  conftarrtly  becomes ;  becaufe  it 
attains  to  a  greater  refemblance  with  the  Father 
of  fpirits  ;  and,  as  the  apoftle  Peter  expreffes  it, 
"  partakes  more  fully  of  the  divine  nature." 
Hence  it  is,  that  the  apoftle  Paul  warns  us  at  fo 
great  length,  and  in  fuch  ftrong  terms,  againft 
living  after  tbefefoy  as  the  very  death  of  the 
foul,  and  direcYly  oppoUte  to  the  renewed  na- 
ture of  a  Chriftian.  He  that  is  born  of  God,  is 
endued  with  a  grcataefs  of  foul,  that  makes  him 
eafily  defpifc,  and  confider  as  nothing,  thofe 
things,  which  he  prized  at  a  very  high  rate  be- 


N  *  fore: 


182  Of  Regeneration.  Led.  XVI. 

fore  :  he  confiders  heaven  as  his  country  ;  even 
while  he  lives  as  a  ftranger  on  this  earth,  he 
afpires  at  the  higheft  objects,  and  cc  flying  up 
"  towards  heaven,  with  foaring  wings,  looks 
"  down  with  contempt  upon  the  earth  (0)." 

And  yet,  with  all  this  fublimity  of  mind,  he 
joins  the  deepeft  humility.  But  all  the  allure- 
ments of  fin,  "  though  they  continue  to  have 
*'  the  fame  appearance  they  had  before  (/>)," 
and  poffibly  throw  themfelves  in  his  way,  as  the 
very  fame  that  were  formerly  dear  to  him,  he 
will  reject:  with  indignation,  and  give  them  the 
fame  anfwer  that  St.  Ambrofe  tells  us  was  given 
by  a  young  convert  to  his  miftrefs,  with  whom 
he  had  formerly  lived  in  great  familiarity ; 
**  though  you  may  be  the  fame,  I  am  not  the 
<£  fame  I  was  before  (q)*' 

Laclantius  elegantly  fets  forth  the  wonder- 
ful power  of  religion  in  this  refpedl:  t£  Give 
"  me,  fays  he,  a  man  that  is  paffionate,  a  flan- 
<c  derer,  one  that  is  headftrong  and  unmanage- 
<£  able,  with  a  very  few  of  the  words  of  God, 
"  I  will  make  him  as  quiet  as  a  lamb.  Give 
<f  me  a  covetous,  avaritious  or  clofe  handed 
<{  perfon,  I  will  prefently  make  him  liberal,  and 


udam 


Spernit  humum  fugiente  penna. 
(p)  Etfi  illis  fades,  quae  fuit  ante,  manet. 
(?)  At  ego  certe  non  fum  ego. 

**  oblige 


Led.  XVI.  Of  Regeneration.  183 

l£  oblige  him  to  give  away  his  money  in  large 
"  quantities  with  his  own  hands.  Give  me  one 
"  that  is  afraid  of  pain,  or  of  death,  he  (hall,  \\\ 
"  a  very  little  time,  defpife  croffes,  flames,  and 
"  even  Phalaris's  bull.  Shew  me  a  luftful  per- 
cc  fon,  an  adulterer,  a  compleat  debauchee,  you 
"  (hall  prefently  fee  him  fober,  chafte,  and 
"  temperate  (r).°  So  great  is  the  power  of 
divine  wifdom,  that,  as  foon  as  it  is  infufed  into 
the  human  bread,  it  prefently  expells  folly, 
which  is  the  fource  and  fountain  of  fin,  and  ib 
changes  the  whole  man,  fo  refines,  and,  as 
it  were,  renews  him,  that  you  would  not  know 
him  to  be  the  fame.  It  is  prophefied  of  the 
days  of  the  Meffiah,  «'  That  the  wolf  and  the 
'•  lamb  mall  lie  down  together,  and  the  leo- 
"  pard  feed  with  the  kid."  The  gofpel  has  a 
wonderful  effect  in  fofcening  even  the  rougheft 
difpofnions,  and  "  there  is  none  fo  wild,  but 
lt  he  may  be  tamed,  if  he  will  but  patiently 
<<  give  attention  to  this  wholefome  doctrine  (s)," 

(r)  Damihi  virum  qui  fit  iracundus,  maledicus,  efFraenatus, 
pauciflimis  Dei  verbis  tarn  placidum  quam  ovem  reddam.  Da 
cupidum,  avarum,  tenacem,  jam  tibi  etim  liberalem  dabo,  & 
pecuniam  fuam  propriis  plenifq;  manibus  largicntem.  Da  ti- 
midum  doloris  ac  mortis  ;  jam  cruces,  &  ignes,  &c  Phalaridis 
t.mrum  contemnet.  Da  libidinofum,  adulterum,  Ganeonem  ^ 
jam  fobriom,  caftum,  continentem  videbis. 

(s]  Nemo  adeo  ferus  ell,  u,t  non  mitcfcere  poffit 
.fciitic  modo  dodtrina:  patientcm  commodet  aurem. 

N  Now, 


184  Of  Regeneration.  Led.  XVI. 

Now,  whether  you  call  this  renovation  or 
change  of  the  mind  repentance,  or  divine  love, 
it  makes  no  difference  j  for  all  thefe,  and  indeed 
all  the  Chriftian  graces  in  general,  are  at  bot- 
tom one  and  the  fame;  and,  taken  together, 
conjlitute  iybat  we  may  call  the  health  find  vigour 
of  the  mind,  the  term  under  which  Arifto  of 
Chios  comprehended  all  the  moral  virtues.  The 
apoftle  Paul,  in  his  fecond  epiftle  to  the  Corin- 
thians, deicribes  thefe  adopted  children  of  God 
by  their  repentance  (t)  ;  in  the  epiftle  to  the  Ro- 
mans, they  are  characterifed  by  their -love  («) ; 
and  in  the  paflage  of  St.  John's  gofpel,  we  have 
mentioned  already,  by  their  faith  (#) ;  but  what- 
ever name  it  is  conveyed  by,  <<  the  change  it- 
<J  felf  is  effected  by  the  right-hand  of  the  moft 
<c  high."  As  to  the  manner  of  this  divine  ope- 
ration, to  raife  many  difputes  about  it,  and  make 
many  curious  difquiiitions  with  regard  to  it,  would 
be  not  only  quite  needlefs,  but  even  abfurd. 
Solomon,  in  his  Ecclefiaftes,  gives  fome  grave 
admonitions  with  regard  to  the  fecret  prcceffes 
of  nature  in  forming  the  foetus  in  the  womb  (_}'), 
to  convince  us  of  our  blindnefs  with  refpecl:  to 
the  other  works  of  God  :  how  much  more  hid- 
den and  intricate,  and  even  paft  our  finding  out, 
is  this  regeneration,  which  is-  purely  fpiritual  ? 

(t)  2  Corinth,  vi.  17,  18.     (it)  Rom.viii.  28.     (#)  John  i. 
12.      (j)  Eccl.  xi.  5. 


Led:.  XVI.          Of  Regeneration.  1 85 

This  is  what  our  Saviour  alfo  teaches  us,  when  he 
compares  this  new  birth,  to  the  unconfined,  and 
unknown,  turnings  and  revolutions  of  the  wind; 
a  fimilitude  which  Solomon  had  lightly  touched 
before,  in  that  paflage  of  the  Ecclefiaftes,  to 
which  we  juft  now  alluded.  O!  that  we  felt 
within  ourfelves  this  blefled  change,  though  we 
mould  remain  ignorant  with  regard  to  the  man- 
ner of  it ;  fince  we  are  fufficiently  apprifed  of 
one  thing,  which  it  is  greatly  our  intereft  fre- 
quently and  ferioufly  to  reflect  upon  :  «  Uniefs 
"  a  man  be  born  again,  he  cannot  fee  the  king- 
ce  dom  of  God."  This  fpirhual  progeny  is  alfo 
compared  to  the  dew,  the  generation  whereof  is 
hidden  and  undifcovered.  "  Hath  the  rain  a 
((  father,  and  who  hath  begotten  the  drops  of 
"  the  dew  (z)  ?"  Good  men  are  alfo  called 
children  of  light  (a]  >  and  light  in  the  Lord(b}. 
But  it  is  from  the  Father  of  lights  himfelf,  and 
from  his  only  begotten  Son,  that  thefe  ftars  (for 
this  title  of  the  angels  may,  without  injujftice,  be 
applied  to  them)  derive  all  the  light  they  enjoy. 
Now  the  nature  of  light  is  very  intricate,  and 
the  emanation  and  the  manner  of  its  production 
is  yet  a  fecret  even  to  the  mod  (harp- lighted  of 
thofe  who  have  made  nature  their  ftudy,  an4 

(as)  Job  xxxiii.  28.  (a}  \  Thef.  v.  5. 

(1}  Eph.  V.  8, 

no 


i86    .  Of  Regeneration.         Left.  XVI. 

no  fatisfa&ory  theory  of  it  has  yet  appeared. 
But  whatever  it  is,  it  was  produced  by  that  firft 
and  powerful  word  of  eternal  uncreated  light, 
"  Let  there  be  light."  By  the  fame  powerful 
word  of  the  Almighty  Father,  there  immedi- 
ately fprings  up  in  the  mind,  which  was  former- 
ly quite  involved  in  the  darknefs  of  ignorance 
and  error,  a  divine  and  immortal  light,  which 
is  the  life  of  men,  and,  in  effect,  the  true  rege- 
neration. And  becaufe  this  is  the  moft  effec- 
tual means  of  purifying  the  foul,  it  is  afcribed 
to  the  water,  and  to  the  fpirit.  For  this  illu- 
mination of  the  Holy  Ghoft  is,  indeed,  the  in- 
ward baptifm  of  the  fpirit  -,  but  in  the  primitive 
times  of  Chriftianity,  the  baptifm  of  water,  on 
account  of  the  fuppofed  concurrence  of  the  fpirit, 
was  commonly  called  the  illumination,  and  the 
folemn  feafons,  appointed  for  the  celebration  of 
this  myftery,  the  days  of  illumination  or  light. 
And  in  the  very  fame  manner,  the  baptifm  of 
the  Holy  Ghoft,  is  by  John  Baptift  called  the 
baftifm  of  fire r,  on  account  of  the  wonderful  in- 
fluence it  has  in  illuminating  and  purifying  the 
foul.  It  is,  to  be  fure,  a  celeftial  fire  quite  in- 
vilible  to  our  eyes,  and  of  fuch  a  nature,  that 
the  fecret  communications  of  it  to  our  fouls  can- 
not be  investigated  -,  but  the  fum  of  all  is  what 
follows. 


Led.  XVI.        Of  Regeneration.  187 

It  feemed  good  to  infinite  goodnefs  and  wif- 
dom,  to  form  a  noble  piece  of  coin  out  of  clay, 
and  to  (lamp  his  own  image  upon  it,  with  this 
infcription,  "  The  earthly  Ion  of  God:"  this  is 
what  we  call  man.  But,  alas !  how  fqon  did 
this  piece  of  coin  fall  back  to  clay  again,  and 
thereby  loft  that  true  image,  and  had  the  in- 
fcription mamefully  blotted  out  ?  From  that 
time,  man,  who  was  formerly  a  divine  crea- 
ture, and  an  angel  cloathed  with  flem,  be- 
came entirely  flelhy,  and  in  reality  a  brute : 
the  foul,  that  noble  and  celeftial  inhabitant  of 
his  earthly  body,  became  now  quite  immerfed 
in  matter,  and,  as  it  were,  entirely  converted  in- 
to flem,  as  if  it  had  drunk  of  the  river  Lethe  ;  or, 
like  the  fon  of  an  illuftrious  family,  carried 
away  in  infancy  to  a  far  country,  it  is  quite  igr- 
norant  of  its  prefent  mifery,  or  the  liberty  and 
felicity  it  has  loft,  becomes  an  abjecl:  flave,  de- 
graded to  the  vileft  employments,  which  it  na- 
turally, and  with  pleasure  performs ;  bccaufe 
having  loft  all  fenfe  of  its  native  excellency  and 
dignity,  and  forgotten  its  heavenly  original,  it 
now  relimes  nothing  but  earthly  things,  and 
catching  at  prefent  advantages,  difregardg  eterr 
nal  enjoyments,  as  altogether  unknown,  or  re- 
moved quite  out  of  light.  But  if  in  any  parti- 
cular foul,  either  from  fome  fpark  of  its  native 
excellency  ftjll  remaining  alive,  or  any  indiir 


1 88  Of  Regeneration.         Left.  XVI. 

trnct  report  that  reaches  it,  fome  defires  or  emo- 
tions towards  the  recovery  of  its  native  liberty 
fhould  arife ;  yet,  as  it  has  no  fufficient  ftrength 
of  its  own,  nor  finds  any  way  open,  that  can 
lead  to  fo  great  a  bleffing,  thefe  ineffectual 
wiflhes  come  to  nothing,  and  the  unhappy  foul, 
having  loft  its  hopes,  languishes  in  its  chains, 
and  is  at  iaft  quite  ftupified. 

Philofophy,  as  we  have  already  obferved, 
perceiving  that  man  was  born  to  higher  views 
than  this  world  affords,  attempted  to  raife  him 
from  his  prefent  dejection,  fecure  his  claim  to 
heaven,  and  reftore  him  to  a  conformity  and 
likenefs  to  God  j  but  in  vain.  To  redeem  the 
fons  of  man,  and  reftore  them  to  what  they  had 
loft,  it  was  neceffary  that  the  eternal  Soil  of  God 
fliould  come  down  from  heaven.  Our  fall  was 
eafily  brought  about,  but  our  reftauration  was  a 
work  of  the  greateft  difficulty,  and  only  to  be 
performed  by  the  powerful  hand  of  God  j  there 
are  but  few,  whom  the  exalted  Father  of  fpirits 
has  loved,  and  Chrift  has  raifed  up  to  heaven. 
He  is  the  fource  whence  the  fpirit  of  God  flows 
down  to  us,  he  is  the  fountain  of  that  new  life 
and  fanctified  nature,  by  which  we  mount  to- 
wards God,  whereby  we  overcome  the  world, 
and,  in  confequence  thereof,  are  admitted  into 
heaven.  And  happy,  to  be  fure,  are  thofe  truly 
noble  fouls,  whofe  fate  it  is  to  be  thus  born  again, 

to 


Led.  XVI.  Of  Regeneration.  189 

to  be  admitted  into  the  choirs  of  the  holy  angels, 
and  to  be  cloathed  with  thofe  glorious  robes 
that  are  whiter  than  fnow  :  they  will  follow  the 
lamb  wherever  he  goes,  and  he  will  lead  them 
to  the  cryftal  ftreams,  and  even  to  the  fountain 
oflifeitfelf. 

But  all  thofe,  that  are  to  be  the  attendants  of 
the  lamb,  in  thofe  blefied  paftures,  which  are  to 
be  met  with  in  his  heavenly  country,  muft  of 
neceflity,  even  while  they  live  in  this  lower 
world,  be  followers  of  him  in  his  humble  in- 
nocence and  purity .  Ttiisfpotlefs,  holy,  and  pure 
lamb  of  God,  is  the  guide  and  fhepherd  of  a  pure 
and  holy  flock,  a  flock  dear  to  God>  and  otdiftin- 
guifhed  beauty ;  but  the  flepherd  is  ftill  more  beau- 
tiful than  they  (c)."  But  the  impure  goats,  and 
uncleanly  hogs,  he  beholds  at  a  diftance,  and 
leaves  them  to  unclean  fpirits,  to  be  poflefled  by 
them  at  pleafure,  and  afterwards  to  be  precipitated 
into  the  depth  of  mifery ;  unlefs  it  be  determined 
to  deliver  fome  of  them  from  that  (hocking  form, 
by  a  wonderful  and  divine  change,  and  to  con- 
vert them  into  lambs,  which  is  effected  in  pro- 
per time,  by  the  influence  of  the  Holy  Ghoft. 
Whence  they  are  called  the  holy,  pure,  and 
divine  fons  of  God ;  and  all  love  to  earthly 
things,  all  carnal,  impure  affections,  are  baniihed 

(()  Formofi  pecoro  cuftos  formofior. 

QUt 


190  .  Of  true  Felicity         Led.  XVII. 

out  of  thofe  hearts ;  which  are,  as  it  were, 
temples  confecrated  henceforth  to  God  :  "  for 
<c  the  dwelling  place  of  the  holy  one  muft  be 


LECTURE     XVII. 

Of  TRUE    FELICITY   and  ETERNAL 
PUNISH  MENT. 

OHow  infipidand  unfatisfadtory  are  all  the 
pleafures  of  this  earthly  life,  which  we 
now  live,  in  refpeft  of  that  incomparable,  and 
altogether  heavenly  delight,  which  attends  the 
meditation  and  contemplation  of  divine  things ! 
When  mortals  are  thus  employed,  they  eat  the 
bread  of  angels ;  and  if  there  are  any,  who  do 
not  relifli  the  fweetnefs  of  this  food,  it  is  becaufe 
the  divine  part  of  their  compofition  is  become 
brutifli,  and,  forgetting  its  original,  lies  buried 
in  earth  and  mud.  But  though  the  foul  is  re- 
duced to  thefe  woeful  circumftances,  it  is  not 
yet  fo  entirely  diverted  of  itfelf,  but  it  ftill  retains 
fome  faint  remains  of  its  heavenly  original,  and 

\a)  ayjy  yap  «y;s»  :s~t  oMtr;T;-;i9>r. 

more 


Left.  XVII.  and  eternal  Punifonie nt.  191 
more  exalted  nature  j  infomuch,  that  it  cannot 
acquiefce  in,  or  be  at  all  fatisfied  with  thofe  fading 
enjoyments,  wherewith  it  is  furrounded,  nor 
think  itfelf  happy  or  eafy  in  the  greateft  abun- 
dance of  earthly  comforts.  And  tho',  poffibly, 
it  may  not  be  fully  fenfible  of  what  it  wants; 
yet  it  perceives,  not  without  fome  pain  and  un- 
eaHnefs,  that  fomething  is  ftill  wanting  to  make 
it  happy.  The  truth  is,  befides  that  great  and 
unknown  good,  even  thofe,  whom  by  an  abufe 
of  that  term  we  call  moft  happy,  are  in  want  of 
a  great  many  things  :  for  if  we  look  narrowly 
into  the  condition  of  thofe,  who  are  arrived  at 
the  highcft  pitch  of  earthly  fplendor,  we  fhall 
certainly  find  fome  defect,  and  imperfection  in 
ir,  and  be  obliged  to  conclude  with  the  poet, 
"  That  fince  the  earth  began  to  be  inhabited  by 
<f  men,  a  full  cup  of  good  things,  without  any 
tc  mixture  of  evil,  never  fell  to  the  (hare  of  one 
tc  man ;  a  graceful  body  is  often  difhonoured 
<{  by  bad  morals,  and  a  mind  of  uncommon 
"  beauty  is  fometimes  joined  to  a  deformed 
"  body,  &c.  (*)." 

(a)  Etenim  mortalibus  ex  quo 

Tellus  caepta  coli,  nur.quam  fincera  bonorum 
Sors  ulli  concefla  viro  ;    quern  corpus  honeltat 
Dedecorant  mores  ;   animus  quern  pulchrior  ornat 
Corpus  deftituit,  &c. 

But 


292  Of  true  Felicity         Left.  XVII. 

Bat  what  we  call  the  chief  and  fupreme  good 
muft,  of  neceffity,  be  compleat,  and  entirely 
free  from  every  defeat;  and  therefore,  what  is 
not  in  every  refpect  perfect,  properly  fpeaking, 
is  not  perfect  at  all.  The  happinefs  of  rich  and 
great  men,  which  the  poor  admire  and  refpect, 
is  only  a  gaudy  and  fplendid  fpecies  of  mifery. 
What  St.  Bernard  fays  of  the  rafh  and  ill-found- 
ed opinion,  which  the  generality  of  mankind 
form,  of  the  lives  of  the  faints,  from  the  imper- 
fect knowledge  they  have  of  them,  "  They  fee 
"  our  crofTes,  but  they  fee  not  our  comforts(^)," 
may  be  here  inverted  :  we  fee  the  advantages  of 
thofe  men,  that  are  puffed  up  with  riches  and 
honours,  but  we  fee  not  their  troubles  and  vexa- 
tions. "  I  wim,  I  wim,  fays  one,  that  thofe, 
<{  who  defire  riches,  would  confult  with  rich 
"  men  j  they  would  then,  to  be  fure,  be  of  an- 
"  other  opinion  (e)" 

I  will  fpend  no  more  time  in  defcribing  or  la* 
menting  the  wretched  ftate  of  mankind  on  this 
earth,  becaufe  it  would  anfwer  no  end.  For, 
fuppofe  a  more  compleat  affemblage  of  fublu- 
nary  enjoyment?,  and  a  more  perfect  fyftem  of 
earthly  felicity  than  ever  the  fun  beheld,  the 
mind  of  man  would  inftantly  devour  it,  and,  as  if 

(/)  Cruces  noftras  vident,  unftiones  non  vident. 
(f)  Utinam,  utinam  qnidivitias  appetunt,  cum  divitibusdeli- 
bcrarent  j  certe  vota  mutarent. 

it 


Left.  XVII.      and  eternal  Punijhment.          19 j 
it  was  (till  empty  and  unfatisfied,  would  require 
forhething  more.     And  indeed,  by  this  infatia- 
ble  thirft,  the  mind  of  man  difcovers  its  natural 
excellence  and  dignity  j  for  thus  it  proves,  that 
all  things  here  below  are  inefficient  to  fatisfy, 
or  make  it  happy  ;  and  its  capacity  is  fo  great 
and.extenfive,  that   it  cannot  be  filled  by  the 
whole  of  this  vifible  frame  of  things.     For  as 
St.  Auguftine  obferves,  "  Thou  haft  made  us, 
"  O  Lord,  for  thyfelf,  and  our  hearts  are  reftle'fs 
"  till  they  return   to  thee  (f)"     The  mind, 
that  makes  God  its  refuge,  after  it   has  beeri 
much  tofTed  to  and  fro,  and  diftrefled  in  the  world, 
enjoys  perfect  peace,  and  abfolute  fecurity  ;  and 
it  is  the  fate  of  thofe,  and  thofe  only,  who  put 
into  this  fafe  harbour,  to  have,  what  the  fame 
St.  Auguftine  calls  a  very  great  matter,  "  The 
"  frailty  of  man,  together  with  the  fecurity  of 
••  God  (£)." 

Therefore,  it  is  not  without  reaTon,  that  the 
royal  Pfalmift  boafts  not  of  his  victories,  nor  the 
fplendor  of  his  royal  crown,  but  of  this  one  ad- 
vantage ;  "  The  Lord  is  the  portion  of  mine  in- 
"  heritance,  and  of  my  cup  thou  maintained  the 
«*  lot:"  and  on  the  jufteft  grounds,  he  imme- 

(/)  Fecifti  nos,  Domlne,  propter  te,  &  inquietum  eft  eor  nof-> 
trum,  donee  in  te  redeat. 

(g)  Habere  fragilitatem  hominis  &  fecuritatem  Dei. 

O  diately 


1 94  Of  true  Felicity  Lect.  XVI/, 

diately  adds,  "  The  lines  have  fallen  to  me  in 

'  pleafant   places ;   yea,  I  have  a  goodly  he- 
fc  ritage  (£)."    And  it  is  quite  agreeable  to  rea- 
fon,    that  what  improves  and  compleats    any 
thing  elfe,  muft  be  itfelf  more  compleat  and 
perfect :  fo  that  the  mind  of  man  can  neither  be 
made  happy  by  earthly  enjoyments,  which  are 
all  far  inferior  to  it  in  dignity,  nor  be  fo  in  itfelf. 
Nay,  neither  can  the  angels,  though  of  a  more 
perfect  and  fublime  nature,  confer  felicity  either 
upon  men,  or  themfelves  -,  but  both  they  and 
we  have  our  happinefs  lodged  in  that  eternal 
mind,  which  alone  is  its  own  felicity  :  nor  is  it 
pofiible  for  us  to  find  it  any  where  elfe,  but  in 
our  union  with  that  original  wifdom  and  good- 
flefs,  from  which  we  at  nrft  took  our  rife.  Away 
then  with  all  the  fictitious  fchemes  of  felicity  pro- 
pofed  by  the  philofophers,   even  thofs  of  them 
that  were  moft  artfully  contrived  ^  for  even  A- 
riftotle's  perfection  of  virtue,  as  well  as  what 
the  Stoics  fancied  concerning  their  wife  man, 
are  mere  fictions.     They  are  nothing  but  dreams 
and  fancies,  that  ought  to  be  banimed  to  Utopia  j 
for  what  they  defcribe  is  no  where  to  be  found 
among  men ;  and,  if  it  were,  it  would  not  con- 
fHtute  compleat  felicity.     So  far,  indeed,  they 
are  to  be  commended,  that  they  call  in  the 

0)  Pfal.  xvi.  5,  6. 

mind 


Left.  XVII.  and efern al  Punifhment. 
mind  from  external  enjoyments  to  itfelf  j  but  in 
this  they  are  defective,  that  when  the  mind  is 
returned  to  itfelf,  they  carry  it  no  further,  nor 
direct  it  to  afcsnd,  as  it  were,  above  itfelf.  They 
fometimes,  it  is  true,  drop  fuch  expreffions  as 
thefe,  "  That  there  can  be  no  good  difpofition 
"  of  the  mind  without  God  (/)  j"  and  that,  in 
order  to  be  happy,  the  foul  muft  be  raifed  up 
to  divine  things :  they  alfo  tell  us,  "That  the 
"  wife  man  loves  God  moft  of  all,  and  for  this 
"  reafon  is  the  moft  happy  man  (/£)."  But 
thefe  expreffions  they  drop  only  at  random,  and 
by  the  by.  O !  how  much  fuller  and  clearer 
are  the  inftructions  of  the  teacher  fent  down 
from  heaven  ;  "  BlefTed  are  the  pure  in  heart, 
«  for  they  mall  fee  God  (/)." 

But  becaufe  the  pureft  minds  of  the  Saints, 
while  they  fojourn  in  this  earth,  ftill  retain  fome 
mixture  of  earthly  drofs,  and  arife  not  to  perfect 
purity  j  therefore,  they  cannot  yet  enjoy  the  full 
vifion  of  God,  nor,  confequently,  that  perfect 
happinefs,  which  is  infeparably  connected  with 
it.  (l  For  they  fee  only  darkly,  and  through  a 
(C  glafs  (m)  j"  but  with  the  advantage  even  of 
this  obfcure  light,  they  direct  their  fteps,  and 

(/)  Nullam  poffe  effe  fine  Deo  bonam  mentem. 
(<()  "Afx  6  <ropo;  ©w^AsraT^,  *?  »•<*  TSTO  £t^»*<*5«r<»TO'. 
(/)  Matth.  v.  3. 
(w)   i  Cor.  xiii.  12. 

O2  gd 


196  Of  true  Felicity          Led.  XVIL 

go  onchearful  and  unwearied:  the  long  wifhed 
for  day  will  at  length  come,  when  they  will  be 
admitted  into  the  fulled  light.  That  day, 
which  the  unhappy  men  of  this  world  dread  as 
their  laft,  the  Tons  of  light  wiih  for,  as  their 
nativity  into  an  endlefs  life,  and  embrace  it  with 
the  greateft  joy  when  it  comes..  And  this,  in- 
deed, feems  to  me  to  be  the  ftrongeft  argument 
for  another  life,  and  an  immortality  to  come  : 
For  fince  no  compleat,  or  abfolutely  perfect 
happinefs  is  to  be  found  in  this  life,,  it  muft 
certainly  follow,  that  either  there  is  no  fuch 
thing  to  be  had  any  where,  or  we  muft  live 
again  fomewhere,  after  our  period  here  is  out. 
And,  O  !  what  fools  are  we,  and  flow  of  hears 
to  believe,  that  think  fo  rarely,  and  with  fuch 
coolnefs,  of  that  bleffed  country  ;  and  that,  in 
this  parched  and  thirfty  land,  where  even  thofc 
few,  who  are  fo  happy,  have  only  fome  fore- 
taftes  of  that  fupreme  happinefs ;  but  when 
they  remove  hence,  "  They  (hall  be  abundant- 
<c  ]y  fatisfied,  or,  as  the  word  ought  to  be  tranf- 
"  lated,  intoxicated  (»),  O  Lord,  with  the  fat- 
tc  nefs  of  thy  houfe,  and  thou  fhalt  make  them 
"  drink  of  the  river  of  thy  pleafures  ( 0) :"  thus 
the  divine  Pfalmifl  exprerles  it  j  and,  to  be  fure, 
it  is  very  furprifmg,  that  the  great  and  antient 

(»)  Inebriabuntur.  (0)  pfel.  xxxvi.  9^ 

philofopher 


Left.  XVII.  and  eternal  Punifoment.  1  97 

philofopher  Pythagoras,  in  communicating  his 
thoughts  upon  the  fame  fubject,  fliould  happen 
to  fall  upon  the  very  fame  figure  :  For  he  ufed 
to  promife  thofe  of  his  difciples,  that  conducted 
themfelves  right  in  this  life,  that  they  fhould 
be  continually  drunk  (/>)  in  that  which  is  to 
come. 

But  what  we  have  faid  formerly  of  the  feli- 
city of  the  life  to  come,  and  all  that  we  could 
fay,  were  we  to  treat  of  the  fame  fubjecl  over 
again,  is  but  mere  trifling.  And  yet  it  is  not 
difagreeable  to  hear  children  fpeak,  even  with 
ftammering,  about  the  dignity  of  their  Father, 
and  of  the  riches  and  magnificence  of  his  inhe- 
ritance. It  is  pleafant  and  decent  to  fpeak  of 
our  native  country,  even  while  we  are  fojourning 
in  a  foreign  land  :  but,  for  the  prefent,  I  ihall 
infill  no  longer  on  this  fubjsd,  but,  turning  the 
tables,  lay  before  you  that  dreadful  punishment, 
which  ftands  in  oppofition  to  this  happinefs,  by 
prefenting  you  only  with  a  tranfient  view  of  the 
future  mifery  of  the  wicked  j  and  though  this 
is  indeed  a  moil  unpleafant  tafk,  yet  nothing 
but  our  own  carelefsnefs,  and  inattention,  can 
render  it  ufelefs. 

Here,  firfl  of  all,  it  is  to  be  obferved,  that 
as,  in  this  life,  there  is  no  perfect  felicity  ;  fo, 


O  3  neither 


198  Of  true  Felicity  Left.  XVII. 

neither  here  is  there  any  compleat  mifery. 
Thofe,  whom  we  look  upon  as  the  moft  wretch- 
ed in  this  world,  have  their  differ  ings  chequered 
with  many  intervals  of  eafe ;  but  the  mifery 
to  come  admits  of  no  abatement ;  it  is  all  of  a 
piece,  without  admitting  any  mixture  of  relief. 
They  are  furely  mad  with  their  notions,  who 
here  talk  of  the  advantages  of  being  or  exiftence, 
and  contend  that  it  is  more  defirable  <{  to  be 
<c  miferable,  than  not  to  be  at  all  (q)"  For 
my  parr,  I  am  fully  fatisfied,  they  can  never  per- 
fuade  any  man  of  the  truth  of  their  aflertion  ; 
nor  even  believe  it  themfelves,  when  they  think 
ferioufly  on  the  fubjecl:.  But  not  to  infift  on 
this,  it  is  certain,  that  all  kind  of  delights  are 
for  ever  banimed  from  that  eternal  and  frightful 
prifon.  There  is  there  no  light,  no  day,  nor 
fleep,  which  is  the  bleffing  of  the  night :  and, 
indeed,  nothing  at  all  but  places  full  of  darknefs, 
precipices,  nakednefs,  and  all  kinds  of  horror  ; 
no  entertainments,  merry  meetings,  nor  any  fen- 
fible  pleafure ;  and  to  be  for  ever  feparated  from 
allfuch,  muft  be  no  fmall  mifery, efpecially  to  thofe 
who  ufed  to  pafs  their  time  amidft  fuch  fcenes  of 
mirth  and  jollity,  and  imagined  themfelves  in 
fome  meafure  happy  therein ;  and  that  the  re- 
membrance of  this  may  diftrefs  them  the  more, 

(?)  Miferum  effe  quam  non  efle. 

they 


Led.  XVI  f.  and  eternal  Punifimcnt. 
they  will  be  continually  haunted  with  a  thought., 
that  will  cleave  to  them  like  a  worm  devouring 
their  bowels,  and  conftantly  keep  them  in  mind, 
that  out  of  a  diftracled  fondnefs  for  thefe  fleeting 
pleafures,  which  have  now  flown  away,  with- 
out hope  of  returning,  they  have  loft  thofe  joys 
that  are  heavenly  and  eternal,  whereof  they  will 
have  fome  knowledge  j  but  what  kind  of 
knowledge  that  will  be,  and  how  far  extended 
to  enhance  their  torments,  is  not  ours  to  deter- 
mine. But  who  will  attempt  to  exprefs  the  ex- 
cefs  of  their  mifery,  or  defcribe  thofe  ft  reams  of 
brimftone,  and  eternal  flames  of  divine  wrath  ? 
or  rather,  who  will  not  tremble,  I  fay,  not  in 
defcribing  them,  but  even  in  thinking  of  them, 
and  be  quite  overpowered  with  an  idea  fo 
(hocking  ? 

That  I  may  no  further  attempt  "  to  fpeak 
"  things  unutterable  (r),  and  to  derogate  from 
<c  a  grand  fubje6t  by  inadequate  expreffions  (5):" 
Behold  now,  my  dear  youths,  if  you  believe 
thefe  things,  behold,  I  fay,  you  have  now  life 
and  death  laid  before  you,  chufe  for  yourfelves. 
And  that  you  may  not  put  off  a  matter  of  fuch 
importance,  confider  thefe  things,  pray,  feri- 
oufly,  and  fay  to  yourfelves,  concerning  the 


(r)  T* 

(s)  M?gna  modis  tenuare  parvis. 

O  4  vaniChing 


2op  Of  true  Felicity,  tec.      Left.  XVII. 

vanishing    fhadows  of   external  things,    How 
long  will  thefe  enjoyments  laft,  O !  how  foon 
will  they  pafs  ?   Even  while  I  am  fpeaking  thefe 
words,  while  I  am  thinking  of  them,  they  fly 
paft  me.     Is  any  one  opprefled  with  calamities  ? 
Let  him  fay  chearfully  with  a  remarkably  good 
man,  "  Lord,  while  I  am  here,  kill  me,  burn 
"  me,,  only  fpare  me  there  (/)."     Is  there  any 
among  you  of  weak  capacity,  unhappy  in  ex- 
prefiing  himfelf,  of  an  unfavourable  afpect,  or 
.deformed  in  body  ?  Let  him  fay  with  himfelf, 
it  is  a  matter  of  fmall  confequence :  I  mail  foon 
leave  this  habitation ;  and,  if  I  am  but  good  my- 
felf,  be  foon  removed   to  the  rnanfions  of  the 
blefled.     Let  thefe  thoughts  prevent  his  being 
dejected  in  mind,   or  overcome  with  too  much 
forrovv.     If  any  one  is  diflinguimed  by  a  good 
underftanding,    or  outward  beauty,    or  riches, 
let   him    reflect,  and   ferioufly   confider,  how 
foon  all  excellencies  of  this  kind  will  pafs  away, 
that  he  may  not  be  vain,  or  lifted  up  with  the 
advantages  of  fortune.     Let  it  be  the  chief  care 
and  ftudy  of  you  all,   to  avoid  the  works  of 
darknefs,  that  fo  you  may  efcape  utter  and  eter- 
nal darknefs ;  embrace  with  open  and  chearful 
hearts  that  divine  light,  which  hath  (hone  frorri 

(/)  Domine,  hie  ure,  exde,  modo  ibi  parcas. 

heaven  3 


Led.  XVIII.  Of  the  Cbriflian  Religion,  20 1 
heaven  j  that,  when  you  are  diverted  of  thefe 
bodies,  you  may  be  received  into  the  glorious 
manfions  of  that  bleffed  and  perfect  light, 


LECTURE     XVIII. 

Qf  the  CHRISTIAN  RELIGION,  and  that  it  is 
the  true  way  to  Happinefs. 

IConfefs,  young  Gentlemen,  that  whenever 
I  think  on  the  fubjedt,  I  cannot  help  won- 
dering at  the  indolence  and  madnefs  of  mankind. 
For  tho'  we  boaft,  that,  to  order  our  affairs  with 
prudence  and  difcretion,  and  conduct  our  lives 
according  to  the  principles  of  reafon,  is  the 
great  privilege  and  ornament  of  our  nature,  that 
cliftinguimes  us  from  the  brute  creatures ;  how- 
few  are  there,  that,  in  this  refped,  act  like  men, 
that  propofe  to  themfelves  an  end,  and  direct  all 
their  actions  to  the  attainment  of  it  ?  It  is  very 
certain,  that  the  greateft  part  of  mankind,  with 
a  folly  fomething  more  than  childifh,  go  in  quefl 
of  painted  butterflies,  or  commonly  purfue  the 
birds  with  ftones  and  clods  j  and  even  thofe,  who 
(bin  out  their  lives  to  the  utmoft  extent  of  old 


202  Of  tie  Cbrlftian  Religion.  Left.  XVIII. 
age,  for  the  moft  part  gain  little  by  it,  but  only 
this,  that  they  may  be  called  very  aged  chil- 
dren (#),  being  as  ignorant  as  infants  why  they 
came  into  the  world,  and  what  will  become  of 
them  when  they  leave  it.  Of  all  queftions,  there- 
fore, none  can  be  more  properly  propofed  to 
you,  who  are  juft  upon  the  verge  of  manhood, 
I  mean  entering  upon  a  rational  life,  than  this, 
Whither  are  you  going  ?  What  good  have  you, 
in  view  ?  To  what  end  do  you  propofe  to  live  ? 
For  hence,  poffibly,  your  minds  may  be  excited 
within  you,  to  an  earned  defire  after  that  per- 
fect and  fupreme  good,  and  you  may  not  con- 
tent yourfelves  with  cool  fpeculations  upon  this 
fubjecT:,  as  if  it  were  a  logical  or  philofophicai 
problem,  that  falls  in  your  way  of  courfe  ;  but 
with  that  application,  that  is  proper  in  a  queftion 
concerning  a  matter  of  the  greateft  moment, 
where  it  highly  concerns  us  to  be  well  informed, 
and  where  the  higheft  rewards  and  greateft  dan- 
gers are  propofed  to  our  view.  And,  in  this 
hope,  I  have  often  addrefled  myfelf  to  you 
upon  the  fubject  of  happinefs,  or  the  fupreme 
good,  at  different  periods  of  time,  entertaining 
you  in  the  intervals  with  effays  and  fuitable  ex- 
hortations upon  other  fubjecls  ;  yet  fo  as  to  ob- 
ferve  a  kind  of  method,  and  keep  up  a  connec- 


tion 


Left.  XVIII.  Of  the  Cbnjlian  Religion.  203 
tion  throughout  the  whole.  I  have  taken  notice 
of  the  name,  and  general  notion  of  happinefs, 
the  univerfal  defjres  and  wiihes  whereby  men 
are  excited  to  the  purfuit  of  it,  the  no  lefs  uni- 
verfal, becaufe  natural  ignorance  of  mankind, 
and  their  errors  and  miftakes  in  the  fearch  of  it. 
Whence  it  happens,  that,  as  they  all  run  in  the 
wrong  road,  thefafler  they  advance,  the  further 
they  depart  from  it ;  and  like  thofe  who  ply  the 
oars  in  a  boat,  they  look  one  way,  and  move 
another.  And  though  it  feemed  almoft  unne- 
ceffary,  as  fads  fufficiently  demonstrate  the  truth 
of  our  aflertion,  yet  by  a  brief  recapitulation, 
wherein  we  took  notice  only  of  the  principal 
heads  and  clafles  of  things,  we  proved  that  hap- 
pinefs is,  by  no  means,  to  be  found  in  this  earth, 
nor  in  any  earthly  enjoyments  whatfoever.  And 
this  is  no  more  than  all,  even  fools  as  well  as 
wife  men,  are  willing  to  own  :  they  not  only 
pronounce  one  another  unhappy,  but,  with  re- 
gard to  this  life,  all  of  them  in  general,  and 
every  one  for  himfelf in  particular,  acknowledge, 
that  they  are  fo ;  and,  in  this  refpedt,  experience 
fullyjuftifies  their  belief:  fo  that,  if  there  were 
no  further  profpect,  I  am  apt  to  believe  all  man- 
kind would  agree  in  that  common  faying, 
'f  That  if  mankind  wereapprifed  beforehand  of 
"  the  nature  of  this  life,  and  it  were  left  to  their 

"  own 


204  Of  the  Chriftian  Religion.  Left.  XVIII. 
"  own  option,  none  would  accept  of  it  (£)."  As 
the  immortality  of  the  foul  has  a  near  connection 
with  this  fubject,  and  is  a  natural  confequence 
from  it,  we,  therefore,  in  the  next  place,  be- 
fiowed  fome  time  in  illuftrating  that  doctrine. 
In  the  laft  place,  we  advanced  fome  thoughts 
upon  the  future  happinefs  and  mifery,  fo  far  as 
is  confident  with  the  weaknefs  of  our  capacities 
to  comprehend  things  fo  little  known,  and  to 
cxprefs  fuch  as  are,  in  a  great  meafure,  ineffable. 
Having  treated  of  thefe  things  according  to 
our  meafure,  it  remains  that  we  now  enquire 
about  the  way,  which  directly  leads  into  that 
happy  city,  or  to  that  happinefs  which  isreferved 
in  the  heavens.  This  is  a  great  and  important 
article,  comprehending  the  end  and  defign  of 
our  life,  as* well  as  the  hopes  and  comforts  of  it  j 
and  is  very  proper  to  be  firft  treated  of  in  a  cate- 
chetical, or,  indeed,  any  methodical  fyftem  of 
theology,  as  appears  fromreafon  and  precedents : 
for  by  this  difcuffion  we  are  immediately  in- 
troduced into  the  whole  doctrine  of  true  religion. 
Accordingly,  the  firft  queftion  in  the  generally 
received  Catechifm,  which  you  have  in  your 
hands,  is,  "  What  is  your  only  confolation  in 

(£)  Vitam  haac,  fi  fcientibus  daretur,  neminem  accepturum. 
SENECA. 

«  life 


Left.  XVIII.  Of  tbeC&rifttan  Religion.  20$ 
"  life  and  in  death  (c)  ?"  And  the  firft  queftion 
of  another  Catechifm,  which  not  long  ago  was 
ufed,  particularly  in  this  Univerfity,  is,  "  What 
"  is  the  only  way  to  true  felicity  (d]  r"  For  the 
falvation  and  happinefs  of  mankind,  in  fubordi- 
nation  to  the  glory  of  God,  which  is,  to  be 
furc,  the  fupreme  end  of  all,  is  the  peculiar  and 
genuine  fcope  of  theology ;  and,  from  it,  the 
definition  of  this  fcience  Teems  to  be  moft  pro- 
perly drawn  :  nor  do  I  imagine  that  any  one  is 
fo  weak,  as  from  hence  to  conclude,  that  it 
ought  to  be  called  anthropology,  rather  than 
theology  :  for  though  it  not  only  treats  of  the 
happineis  of  mankind,  but  alfo  has  this  happi- 
nefs, as  has  been  obfcrved,  for  its  chief  end  and 
deiign  }  yet,  with  good  reafon,  and  on  many 
accounts,  it  has  obtained  this  more  fublime  title. 
It  has  God  for  its  author,  whom  the  wifeft  of 
men  would  in  vain  attempt  to  find  out,  but  from 
the  revelation  he  has  made  of  himfelf ;  every 
fuch  attempt  being  as  vain  as  it  would  be  to  look 
for  the  fun  in  the  night-time,  by  the  light  of  a 
candle ;  for  the  former,  like  the  latter,  can  only 
be  feen  by  his  own  light.  God  cannot  be  known 
but  fofaras  he  reveals  himfelf :  which  Sopho- 
cles has  alfo  admirably  well  exprefled :  "  You- 

(r)  Quae  eft  unica  tua  confolatio  in  vita  &  in  morte. 
(</)  Quse  eft  unica  ad  veram  felicitatem  via.? 

"  will 


2o6  Of  the  Chriftian  Religion.  Left.  XVIII. 
<c  will  never,  fays  he,  underftand  thofe  divine 
cc  things,  which  the  gods  have  thought  proper 
*£  to  conceal,  even  though  you  mould  ranfack 
<c  all  nature  (e)" 

Nor  has  this  facred  fcience  God  for  its  author 
only,  but  alfo  for  its  fubject  and  its  ultimate  end, 
becaufe  the  knowledge  of  him,  and  his  wor- 
fliip,  comprehends  the  whole  of  religion  j  the 
beatific  vifion  of  him  includes  in  it  the  whole  of 
our  bappinefs,  and  that  happinefs  is  at  laft  re- 
folved  into  the  divine  grace  and  bounty. 

I  mould  therefore  chufe  to  give  this  brief  and 
clear  definition  of  theology,  viz.  "  That  it  is  a 
"  divine  doctrine,  directing  man  to  real  felicity, 
"  as  his  chief  end,  and  conducting  him  to  it  by 
"  the  way  of  true  religion."  I  call  it  a  doSirine, 
becaufe  it  is  not  confidered  here  as  a  habit  in 
the  mind,  but  as  a  fummary  of  celeftial 
truth.  I  call  it  a  divine  doffri ne^  for  all  the  rea- 
fons  already  mentioned ;  becaule,  for  inftance, 
it  is  from  God,  he  is  the  fubject  of  it,  and  it  all 
terminates  in  him  at  laft.  I  call  it  a  doftrine  di- 
reffing  man,  for  I  confine  my  notion  of  it  to 
that  doctrine  only,  which  was  fent  down  from 
heaven  for  that  purpofe.  What  fignify  then 
thofe  distinctions,  which  are  indeed  founding, 
but  quite  tedious  and  foreign  to  the  purpofe, 

(f )   AXX*  a  ydf  KV  TO.  ©Eia  xf thrrlorr®'  0tS, 

Ul. 

that 


Led.  XVIII.     Of  the  Chriftian  Religion.     207 
that  divide  theology  into  archetypal  and  effypal) 
and  again  into  the  theology  of  the  church  mili- 
tant,   and  that  of    the    church    triumphant  ? 
What  they  call  archetypal  theology  is  very  im- 
properly fo  named  ;  for  it  is  that  perfect  know- 
ledge which  God  has  cf  himftlf  (/)  :  and  the 
theology  of  the  church  triumphant,  ought  rather 
to  be  called  the  beatific  vifion  of  God(^-).     The 
theology   in  queflion,    tc  is  that  day  fpringing 
"  from  on  high,  which  hath  vifited  us,  to  give 
"  light  to  them  which  fit  in  darknefs,  and  in 
"  the  diadow  of  death,  to  guide   our  feet  in 
"  the  way  of  peace  (/6)."     That  peace  is  true 
happinefs,  and  the  way  of  peace  is  true  religion: 
concerning  which  I  (hall  offer  a  few  thoughts, 
and  very  briefly.    Firfl  of  all,  you  are  to  obferve, 
that  man  is  not  a  lawlefs  creature,  but  capable 
of  a  law,  and  actually  fubjedt  to  one.     This  ex- 
preffion  conveys  no  harfh,  nor  dishonourable 
idea  ;  nay,  this  fubjection  is  fo  far  from  being  a 
burden,  that  it  is  the  greateft  honour.     To  be 
capable  of  a  law,  is  the  mark  and  ornament  of 
an  intelligent  rational  foul,  and  that  which  dif- 
tinguiihes  it  from  the  brutes  j  it  evidently  fup- 
pofes  a  refemblance  to  God,  and  an  fntercourfe 
with  heaven  ;  and  to  live  actually  under  the  di- 
rection of  religion  and  the  law,  is    the  great 


(/)  »yrvn$»*  (£)  M/K*.  (£)  Luke  i.  78j  79. 

honour 


±o8  Of  the  Chriftian  Religion.  Left. 
honour  and  ornament  of  human  life,  and  wha< 
diftinguimes  it  from  the  irregular  conduct  of 
the  brute  creation.  For  as  the  poet  exprefle's  it; 
"  One  beaft  devours  another,  fifties  prey  upon 
"  fifties,  and  birds  upon  birds,  becaufe  they  are 
«<  lubject  to  no  law;  but  mankind  lives  under  a 
"  juft  law,  which  makes  their  condition  far  pre- 
«  ferabie  (/)." 

The  brute  creatures  devour  one  another  with- 
out blame,  becaufe  they  have  no  law  ;  but,  as 
Juvenal  obferves,  "  Men  alone,  of  all  other 
<{  earthly  creatures,  as  they  derive  their  reafon 
"  from  the  higheft  heaven,  are  venerable  for 
"  their  underftanding,  which  renders  them  capa- 
€t  ble  of  enquiring  into  divine  things,  and  quali- 
"  fies  them  for  learning  arts,  and  reducing  them 
<c  to  practice  (k)" 

And  hence  it  appears,  that  we  were  born 
fubjecls  to  religion,  and  an  eternal  law  of  nature. 
For  fince  our  blefled  Creator  has  thought  proper 
to  endue  us  with  a  mind  and  understanding,  and 


Tinreti. 


Venerabile  foil 


Sortiti  ingeninm  divinorumq;  capace^, 

Atq;  exercendis,  capiendifq;  artibus  apte 

Senfum  a  ccelefti  demifTum  traximtis  arce."  jfuv.  Sat.  jrv. 

powers 


Led.  XVIII.  Of  the  Cbriftian  Religion. 
powers  fufficicnt  for  that  purpofe:  to  be  fure 
we  are  bound  by  an  indifpeniible  law,  to  ac- 
knowledge the  primary  and  eternal  fountain  of: 
our  own  being,  and  of  all  created  things,  to  love 
him  above  all  other  objects,  and  obey  his  com- 
mands without  rcferve  or  exception.  So  that 
in  this  very  law  of  nature  is  founded  a  ftrong 
obligation  upon  us  to  give  due  obedience  to  every 
divine  pofitr/e  inditution,  which  he  fhall 
think  proper  to  add  for  fccuring  the  purpofes  of 
religion  and  equity.  Wherefore,  when  our  firft 
parents,  by  eating  the  forbidden  fruit,  tranfgref- 
fed  the  lymbolical  command,  intended  as  a  proof 
of  their  obedience,  by  that  very  act  they  moft 
bafely  broke  the  primary  and  great  law  of  nature, 
which  is  the  foundation  of  religion,  and  of  every 
other  law  whatever. 

It  is  not  my  intention  to  fpeak  here  of  our 
redemption  by  the  Meffias,  the  only  begotten 
Son  of  God  the  Creator ;  it  is  fufficient  for  our 
prefent  purpofe  to  obferve,  that  our  great  Re- 
deemer has  indeed  delivered  us  from  the 
chains  of  fin  and  death,  but  has,  by  no  means, 
difTolved  the  bonds  of  religion,  and  the  everlafl- 
ing  law  of  nature:  nay,  thefe  are,  in  many  re- 
fpects,  {lengthened  and  confirmed  by  this  re- 
demption j  and  a  chearful  fubmiiTion  to  them 
by  virtue  of  his  fpirit,  which  is  poured  out  upon 
us,  is  a  great  part  of  that  royal  liberty  of  the 
P  fons 


2 1  o  Of  the  Chrijlian  Religion.  Left.  XVIIL 
fons  of  God,  which  is  fecured  to  us  by  his  means, 
as  by  imitating  his  example,  we  arrive  at  the 
full  poffeffion  of  it,  which  is  referved  for  us  in 
the  heavenly  kingdom.  The  way,  therefore, 
to  happinefs,  which  we  are  in  fearch  of,  is  true 
religion,  and  fuch,  in  a  very  remarkable  manner, 
is  that  of  the  Chriftians. 

On  the  truth  and  excellence  of  this  religion 
you  have  a  great  many  learned  writers,  both 
antient  and  modern.     And  indeed  it  is  exceed- 
ing plain,  from  its  own  internal  evidence,  that, 
of  all  the  forms  of  religion  (/}  that  ever  the  world 
faw,  there  is  none  more  excellent  than  that  of 
chriftianity  which  we  profefs,  wherein  we  glory, 
and  in  which  we  think  ourfelves  happy,  amidft 
all  the  troubles  of  the  world  :  'there  is  none  that 
is  more  certain  and  infallible,  with    regard  to 
its  hiftory,  more  fublime  with  regard  to  its  myf- 
teries,  more  pure  and  perfect  in  its  precepts,  or 
more  venerable  for  the  grave  fimplicity  of  its 
rites  and  worfhip  :  nay,  it  appears  evident,  that 
this  religion  alone  is,  in  every  refpect,  incompa- 
rably preferable  to   every  other.     It  remains, 
young  Gentlemen — What  do  you  think  I  am 
going  to  fay  ?  It  remains,  that  we  become  true 
Cbrijlians.    I  repeat  it  again,  if  we  will  be  happy, 
let  us  be  Chriftians.     You  will  fay,   your  wifh 


(/) 

is 


Left.  XVIII.  Of  tbe  Chriftian  Religion.  2  1  1 
is  eafily  fatisfied,  you  have  your  define,  ive  are 
(ill  Chrifaam  already.  I  wi(h  it  may  be  fo  !  I 
will  not,  however,  objed  to  any  particular  per- 
fon  upon  this  head  j  but  every  one  of  you,  by  a 
fhort  trial,  wherein  be  will  be  both  witnefs  and 
judge,  may  fettle  this  important  point  within 
himfelf.  We  are  all  Chriftians.  Be  it  fo. 
But  are  we  poor  in  fpirit  ?  Arewehumble,  meek, 
and  pure  in  heart  ?  Do  we  pray  without  ceafing  ? 
Have  we  nailed  all  our  carnal  appetites  and 
defires  to  our  Saviour's  crofs,  "  living  no  longer 
"  to  ourfelveSj  but  to  him  that  died  for  us  ?'? 
This  is  the  true  deferip'ion  of  a  Chriftian,  by 
the  teftimony  of  that  gofpel  which  we  acknow- 
ledge-to be  Chrift's.  And  thofe,  who  are  en- 
tire ftrangers  to  thefe  difpofitions  of  mind,  know 
not,  to  be  fure,  the  ivay  of  .peace.  Thefe  I 
earneftly  intreat  and  befeech  torcufe  themfclves, 
and  {hake  off  their  indolence  and  floth,  left,  by 
indulging  the  vile  defires  of  the  flefh,  they  lofe 
their  fouls  forever.  But  if  there  are  any  among 
you,  and,  indeed,  I  believe  there  are  fome,  who 
with  all  their  hearts  afpire  to  thefe  Chriftian 
virtues,  and,  by  their  means,  to  that  kingdom, 
which  can  never  be  fliaken  (m]  \  "  Be  ftrong  in 
*'  the  Lord,  have  your  loins  girt  about  with 
"  truth,  and  be  fober,  and  hope  to  the  end." 


Yen 


2 1 2  Holinefi  the  only  Left.  XIX0 

You  will  never  repent  of  this  holy  warfare* 
where  the  battle  is  fo  fhort,  the  vidlory  fo  cer- 
tain, and  your  triumphal  crown,  and  the  peace 
procured  by  this  conflict;,  will  laft  for  ever. 


LECTURE     XIX. 

Holinefs  is  the  only  Happinefs  on  this  Earth. 

THE  journey  we  are  engaged  in  is  indeed 
great,  and  the  way  up-hill ;  but  the 
glorious  prize,  which  is  fet  before  us,  is  alfo 
great,  and  our  great  and  valiant  captain,  who 
has  long  ago  afcended  up  on  high,  fupplies  us 
with  ftrength.  If  our  courage  at  any  time  failsus, 
let  us  fix  our  eyes  upon  him,  and,  according 
to  the  advice  of  the  Apoflle,  in  his  divine  Epiftle 
to  the  Hebrews,  "  Look  unto  Jefus,"  removing 
our  eyes  from  all  inferior  objeds,  that,  being 
carried  up  aloft,  they  may  be  fixed  upon  him, 
which  the  original  words  feem  to  import  (a)  ? 
then  being  fupported  by  the  fprrit  of  Chrift, 
we  {hall  overcome  all  thofe  obftacles  in  our  way, 
that  feem  moft  difficult  to  our  indolent  and  effe- 

(a)  It;  bjc-ax  »<popw"f*w.     H«b.  xii.  2. 

minate 


Lea.  XIX         Rippinefs  on  Earth.  2 1 3 

minate  flefh.  And,  though  the  way  from  the 
earth  towards  heaven  is  by  no  means  eafy,  yet 
even  the  very  difficulty  will  give  us  pleafure, 
when  our  hearts  are  thus  eagerly  engaged,  and 
powerfully  fupported.  Even  difficulties  and 
hardfhips  are  attended  with  particular  pleafure, 
when  they  fall  in  the  way  of  a  courageous  mind  ; 
and,  as  the  poet  expreflcs  it,  "  Serpents,  thirft, 
*'  and  burning  fands,  are  pleafing  to  virtue. 
*e  Patience  delights  in  hardfhips :  and  honour, 
**  when  it  is  dearly  purchafed,  is  pofTrfled  with 
"  the  greater  fatisfadlion  (If)." 

If  what  we  are  told  concerning  that  glorious 
city  obtain  credit  with  us,  we  will  chearfully 
travel  towards  it,  nor  will  we  be  at  all  deterred 
by  the  difficulties  that  may  be  in  the  way.  But, 
however,  as  it  is  true,  and  more  fuitable  to  the 
weaknefs  of  our  minds,  that  are  rather  apt  to 
be  affected  with  things  prefent  and  near,  than 
fuch  as  are  at  a  great  diftance,  we  ought  not  to 
pafs  over  in  filence,  that  the  way  to  the  happi- 
nefs  referved  in  heaven,  which  leads  through 
this  earth,  is  not  only  agreeable,  becaufe  of  the 
blefled  profpect  it  opens,  and  the  glorious  end  to 
which  it  conduct?,  but  alfo  for  its  own  fake, 

(£)  '  Serpens,  litis,  ardor  arena; 

Dulcia  virtuti.     Gaudet  patientia  duris  : 
J^jetius  eft  quoties  magnofibi  conftat  honeflum. 

LUCAN,  lib  ix.  9. 

P  3  and 


2  1  4  Holinefs  the  only  Left.  X  IX. 

and  on  account  of  the  innate  pleafure  to  be 
found  in  it,  far  preferable  to  any  other  way 
of  life  that  can  be  made  choice  of,  or,  indeed, 
imagined.  Nay,  that  we  may  not,  by  low  ex- 
preffions  (<:),  derogate  from  a  matter  fo  grand 
and  fo  confpicuous,  that  holiriefs  and  true  reli- 
gion, which,  leads  directly  to  the  higheft  felicity, 
is  itfelf  the  only  happinefs,  as  far  as  it  can  be  en- 
joyed, on  this  earth.  Whatever  naturally  tends 
to  the  attainment  of  any  other  advantage,  parti- 
cipates, in  fome  meafure,  of  the  nature  of  that 
advantage.  Now,  this  way  to  perfect  felicity, 
if  any  thing  can  be  fo,  is  a  means  that,  in  a  very 
g  eat  meafure,  participates  of  the  nature  of  its 
end  (d)  -,  nay,  it  is  the  beginning  of  that  happi- 
nefs, it  is  alfo  to  be  confidered  as  a  part  of  it,  and 
differs  from  it,  in  its  completed  ftate,  not  fo 
much  in  kind,  as  in  degree  :  fo  that  in  Scripture 
it  has  the  fame  names  :  as  for  inftance,  in  tha*t 
paflage  of  the  Evangelift,  "  This  is  life  eternal, 
<c  that  they  might  know  thee,  the  only  true 
"  God  (?)  j"  that  is,  not  only  the  way  to  eternal 
life,  but  alfo  the  beginning  and  firft  rudiments 
of  it,  feeing  the  fame  knowledge,  when  com- 
pleted, or  the  full  beatific  vifion  of  God,  is  eter- 
nal life  in  its  fullnefs  and  perfeftion.  Nor  does 
the  divine  Apollle  make  any  diftinclion  between 


(<•)  MwpoXoyMs.          (</)  rt^pwYa-w.  (<>)  John  xvii.  3- 

thefe 


Led  XIX.         HappJnefs  on  Eartb.  215 

thefe  two  :  <c  Now,  fays  he,  we  fee  darkly 
"  through  a  glafs,  but  then  we  (hall  fee  openly, 
<{  or,  as  he  exprefies  it,  face  to  face.  Now  I 
"  know  in  part,  but  then  I  {hall  know,  as  I  aifo 
cc  am  known  (/)."  That  celeftial  life  is  called 
an  inheritance  in  light  (g),  and  the  heirs  of  it, 
even  while  they  are  fojourning  in  this  earth, 
children  of  the  light  (£),  and,  exprefsly,  light  in 
tie  Lord.  "  You  were,  fays  the  Apoftlc,  fome- 
"  time  darknefs,  but  now  are  ye  light  in  the 
tc  Lord  (/)."  They  will  be  there  perfectly 
holy,  and  without  fpot  j  and  even  here  they  are 
called  holy,  and,  in  fome  refpect,  they  are  fo. 
Hence  it  is,  that  thofe  who  are  really  and  truly 
good  and  pious,  are,  in  Scripture,  often  called 
blefled,  tho'  they  are  not  fully  and  perfectly  fo. 
"  Bleffed  is  the  man  that  feareth  the  Lord  (£). 
" ,  And  bleffed  are  the  undented  in  the  way  (/)." 
Even  the  philolophers  give  their  teftimony 
to  this  truth,  and  their  fentiments  on  the  fubject 
are  not  altogether  to  be  rejected  :  for  they,  al- 
moft  unanimoufly,  are  agreed,  that  felicity,  fo 
far  as  it  can  be  enjoyed  in  this  life,  confifts  folely, 
or  at  leaft  principally,  in  virtue  :  but  [as  to  their 
affertion,  that  this  virtue, is  perfect  in  a  perfect 
life,  it  is  rather  expreffing  what  were  to  be 

(/)  i  Cor.  xiii.  if.        (g)  Col.  i.  12.       (£)  i  Theff.  v.  5. 
(/)  Eph.  v.  8.         (*)  Pfal.  cxii.  i.         (/)  Pfal.  cxix.  i. 

P  4  wiflied, 


2 1 6  Holinefs  tie  only  Led.  XIX, 

wiflied,  than  defcribing  things  as  they  are.  They 
might  have  faid,  with  more  truth  and  juftice, 
that  it  is  imperfed:  in  an  imperfect  life ;  which, 
no  doubt,  would  have  fatisfied  them,  if  they 
had  known,  that  it  was  to  be  made  perfedt  in 
another  place,  and  another  life,  that  truly  de- 
ferves  the  name,  and  will  be  compleat  and  per- 
fect. In  this,  however,  we  heartily  agree  with 
them,  that  virtue,  or,  as  we  rather  chufe  to  ex- 
prefs  it,  piety,  which  is  abfolutely  the  fum  and 
fubftance  of  all  virtues,  and  all  wifdom,  is 
the  only  happinefs  of  this  life,  fo  far  as  it  is  ca- 
pable thereof. 

And  if  we  ferio.ufly  conflder  this  fubjec~t  but 
a  little,  we  mall  find  the  faying  of  the  wife  King 
Solomon,  concerning  this  wifdom,  to  be  unex- 
ceptionably  true.  u  Her  ways  are  ways  of  plea- 
"  fantnefs,  and  all  her  paths  are  peace.'- 

Doth  religion  require  any  thing  of  us  more, 
than  that  we  live  foberly,  righteoufly,  and  godly 
in  this  prefent  world  ?  Now  what,  pray,  can  be 
more  pleafant  or  peaceable  than  thefe  ?  Tem- 
perance is  always  at  leifure,  luxury  always  in 
a  hurry :  the  latter  weakens  the  body  and  pol- 
lutes the  foul,  the  former  is  the  fanctity,  purity, 
and  found  ftate  of  both.  It  is  one  of  Epicurus's 
fixed  maxims,  "  That  life  can  never  be  pleafant 
^  without  virtue  (m)"  Vices  feize  upon  men 

Imp  io/wj  $jr. 

with 


XIX.         Happinefi  on  Earth.  217 

with  the  violence  and  rage  of  furies;  but  the 
Chriftian  virtues  replenish  the  breaft,  which 
they  inhabit,  with  a  heavenly  peace  and  abun- 
dant joy,  and  thereby  render  it  like  that  of  an 
angel.  The  flaves  of  pleafure  and  carnal  af- 
fections have  within  them,  even  now,  an 
earneft  of  future  torments  j  fo  that,  in  this  pre- 
fent  life,  we  may  truly  apply  to  them  that  ex- 
preffion  in  the  Revelation,  '"  They,  that  worihip 
"  the  beaft,  have  no  reft  day  nor  night.  There 
lt  is  perpetual  peace  with  the  humble,  fays  the 
"  moft  devout  A.Kempis;  but  the  proud  and 
"  the  covetous  are  never  at  reft  («)." 

If  we  fpeak  of  charity,  which  is  the  root  and 
fpring  of  juftice,  what  a  lafting  pleafure  does  it 
diffufe  through  the  foul  1  "  Envy,  as  the  faying 
<c  is,  has  no  days  of  feftivity  (o]  :?>  it  enjoys  not 
even  its  own  advantages,  while  it  is  tormented 
with  thofe  it  fees  in  the  poffeflion  of  others; 
but  charity  is  happy,  not  only  in  its  own  en- 
joyments, but  alfo  in  thofe  of  others,  even  as  if 
they  were  its  own  :  nay,  it  is  then  moft  happy 
in  the  enjoyment  of  its  own  good  things,  when, 
by  liberality,  it  makes  them  the  property  of 
others:  in  mort,  it  is  a  godlike  virtue  (/>), 

(»)  Jugis  pax  cum  humlli,  fuperbus  autem  &  avarus  nun~ 
<juam  quiefcunt. 

(o)  Invidia  feftos  dies  non  agit. 

There 


2i3  Holinefs  the  only  Led.  XIX. 

There  is  nothing  more  divine  in  man,  *c  than 
"  to  wifh  well  to  men,  and  to  do  good  to  as 
<c  many  as  one  poffibly  can  (q)  •,"  but  piety, 
which  worfhips  God  with  conftant  prayer,  and 
celebrates  him  with  the  highert  praifes,  raifes 
man  above  himfelf,  and  gives  him  rank  among 
the  angels.  And  contemplation,  which  is  in- 
deed the  moft  genuine  and  pureft  pleafure  of  the 
human  foul,  and  the  very  fummit  of  felicity, 
is  no  where  fo  fublime,  and  enriched,  as  it  will 
be  found  to  be  in  true  religion,  where  it  may 
expatiate  in  a  fyftem  of  divine  truths  moft  ex- 
tenfive,  clear,  and  infallibly  certain,  myfteries 
that  are  moft  profound,  and  hopes  that  are  the 
moft  exalted :  and  he  that  can  render  thefe 
fubjects  familiar  to  his  mind,  even' on  this  earth 
enjoys  a  life  replete  with  heavenly  pleafure. 

I  might  enlarge  greatly  on  this  fubject,  and 
add  a  grelt  many  other  confiderations  to  thofe 
I  have  already  offered  j  but  I  /hall  only  further 
obferve,  that  that  fweet  virtue  of  contentment,  fo 
effectual  for  quieting  the  mind,  which  philofophy 
fought  for  in  vain,  religion  alone  has  found  ;  and 
alfo  difcovered,  that  it  takes  its  rife  from  a  firm 
confidence  in  the  almighty  power  of  Divine  Pro- 
vidence. For  what  is  there  that  can  poffibly 
give  uneafinefs  to  him,  who  commits  himfelf 

(?)  Omnibus  bene  velle,  &quam  pluiimis  poffit  benefacere. 

entirely 


keel.  XIX.  Happixefs  on  Earth.  2 1 9 

.entirely  to  that  paternal  goodnefs  and  wifdom, 
which  he  knows  to  be  infinite,  and  fecurely 
devolves  the  care  of  all  his  concerns  upon  it  ? 

If  any  of  you  object,  what  has  been  obferved 
before,  that  we  often  fee  good  men  meet  with 
fevere  treatment,  and  alfo  read,  that  "  many 
«'  are  the  afflictions  of  the  juft  (r;  :"  I  anfwer, 
do  you  not  alfo  read  what  immediately  follows, 
*'  But  the  Lord  delivereth  him  out  of  them 
"  all  (s)  ?"  And  it  would  be  madnefs  to  deny, 
that  this  more  than  compenfates  the  other. 
But  neither  are  the  wicked  quite  exempted  from 
the  misfortunes  and  calamities  of  life ;  and 
when  they  fall  upon  them,  they  have  nothing 
to  fupport  them  under  fuch  preilures,  none  to 
extricate  or  deliver  them. 

But  a  true  Chriftian,  encouraged  by  a  good 
confcience,  and  depending  upon  the  divine  fa- 
vour, bears  with  patience  all  thefe  evils,  by  the 
efforts  of  generous  love,  and  unfhaken  faith; 
they  all  feem  light  to  him,  he  defpifes  what 
he  fufFers,  while  he  waits  with  patience 
for  the  object  of  his  hope  ;  and,  indeed,  what, 
either  in  life  or  in  death,  can  he  be  afraid 
of,  "  whofe  life  is  hid  with  Chrift  in  God;" 
and  of  whom  it  may  be  juftly  faid,  without  ex- 
aggeration, "  If  the  world  mould  be  crufhed, 

(r)  Pfal.  cxxxiv.  (>)  Ibid. 

"  and 


220  Our  Happinefs  in  God.       Left.  XX. 

"  and  broken  to  pieces,  he  would  be  undaunted, 
<{  even  while  the  ruins  fell  upon  his  head  {/)  ?" 


LECTURE    XX. 

Of  our  HAPPINESS,  particularly  that  it  lies  in 
GOD,  'who  alone  can  direct  us  to  the  true  way 
of  attaining  to  it ;  that  this  way  he  has  dif- 
covered  in  the  Sacred  Scriptures,  the  divine 
authority  whereof  is  afferted  and  illuftrated. 

THESE  two  expreffions,  "  That  there 
"  is  a  beginning,  and  that  there  is  alfp 
"  an  end  (0),"  convey  matters  great  in  them- 
felves,  and  which  ought  to  be  confidered  as  of 
vaft  importance  to  us.  It  is  abfolutely  neceflary, 
that  there  fhould  be  fome  one  principle  of  all 
things  ;  and  by  an  equal  degree  of  neceflity, 
this  principle  mull  be,  of  all  others,  the  greateft 
and  the  beft.  It  is  alfo  neceflary  that  he,  who 
gave  bbing  to  all  things,  muft  have  propofed  to 
himfelf  fome  end  to  be  attained  by  the  produc- 
tion and  difpofal  of  them;  but,  as  the  end  of  the 

(f)  Si  fraftus  illabatur  orbis 

Inapavidum  ferient  ruinx.     HOK. 

f «)  «r<»  «p»  T'J  *fW  ^  *r"  "P*  T*  T^®^t 

bcft 


Left.  XX.         Our  llatytnefs  in  God.  221 

beftof  all  agents  muft  itfelfalfobethehigheftand 
the  beft,  this  end  can  be  no  other  than  himfelf. 
Andthereafoning  of  the  author  of  the  Epiftle 
to  the  Hebrews,  concerning  the  oath  of  God, 
may  alfo  be  applied  to  this  cafe :  <£  As  he  had 
"  no  greater  to  fwear  by,  fays  the  Apoftle,  he 
<c  fwore  by  himfelf."  In  like  manner,  as  he 
had  no  greater  or  better  end  to  propofe,  he  pro- 
pofed  himfelf.  "  He  hath  made  all  things  for 
"  himfelf,  fays  the  author  of  the  book  of  Pro- 
tc  verbs,  even  the  wicked  forthe  day  of  evil  (£)." 
And  the  Apoftle  Paul,  in  his  Epiftle  to  the 
Romans,  gives  us  a  lively  defcription  of  that 
incomparable  circle,  the  moft  compleat  of  all 
figures :  "  Of  him,  and  through  him,  and  to 
"  him,  are  all  things,  to  whom  be  glory  for 
<c  ever,  Amen  (<;)." 

Now  man,  the  ornament  and  mafter- piece 
of  all  the  vifible  creation,  by  extraordinary  art, 
and  in  a  method  peculiar  to  himfelf,  returns  to 
his  firft  original,  and  has  his  Creator  not  only 
for  the  principle  of  his  being,  and  of  his  well- 
being,  but  alfo  for  his  end.  Thus,  by  a  won- 
derful inftance  of  wifdom  and  goodnefs,  God 
has  fo  connected  his  own  glory  with  our  happi- 
nefs,  that  we  cannot  properly  intend  or  deiire 
the  one,  but  the  other  muft  follow  of  courfe, 

(b)  Prov.  xvi.  4.  (c)  Rom.  xi.  36. 

and 


222  Our  Happinefs  in  God.  Left.  XX. 
and  our  felicity  is  at  laft  refolved  into  his  eternal 
glory.  The  other  works  of  God  ferve  to  pro- 
mote his  honour ;  but  man,  by  rational  know- 
ledge and  will,  offers  himfelf,  and  all  that  he 
has,  as  a  facrifice  to  his  Creator.  From  his 
knowledge  of  him  he  is  induced  to  love  him  j, 
and  in  confequencc  of  his  love,  he  attains  at  Lift 
to  the  enjoyment  of  him.  And  it  is  the  wifdqnv 
as  well  as  the  happinefs-of  man,  to  propofe  to 
himfelf,  as  the  fcope  and  ultimate  end  of  his 
life,  that  very  thing,  which  his  exalted  Creator 
had  propofed  before. 

But,  that  we  may  proceed  gradually  in  our 
fpeculations  upon  this  fubject,  we  muft  firft 
conclude,  that  there  is  a  proper  end  intended 
for  man  ;  that  this  end  is  fuited  to  his  nature, 
and  perfectly  accommodated  to  all  his  wants  and 
deiires,  that  fo  the  principal  part  of  this  won- 
derful fabric  may  not  be  quite  irregular,  and  la- 
bour under  a  manifeft  imperfection. 

Nor  can  there  be  a  more  important  fpecula- 
tion,  nor  one  more  worthy  of  man,  than  that 
which  concerns  his  own  end,  and  that  good, 
which  is  fully  and  perfectly  fuited  to  his  cir- 
cumftances.  Chance  or  fortune  mud.  of  necef- 
fity,  have  a  great  influence  in  our  life,  when  we 
live  at  random  ;  we  muft,  therefore,  if  we  be 
wife,  or  rather  that  we  may  be  wile,  propofe 
to  ourfelves  an  end,  to  which  all  our  actions 

ought 


.  XX.        Our  Uafptnefs  in  God.  22$ 

ought  to  have  a  reference,  and  by  which,  as  a 
certain  fixed  ftar,  we  are  to  direct  our  courfe. 
But  it  is  furprifing  to  obferve,  how  much  all 
the  wifeft  men  among  the  heathens  were  per- 
plexed in  their  enquiries  after  this  end,  and  into 
how  many  different  opinions  they  were  divided 
about  it.  Of  this,  however,  we  have  fpoken  at 
greater  length  in  another  place. 

Now,  to  be  brief,  it  is  neceiTary,  that  this 
good,  or  end,  fhould  be  "  perfect,  fuitable,  not 
"  eafily  taken  away,  nay,  fuch  as  we  can,  by 
tl  no  means,  be  deprived  of;  and  finally,  it 
<c  muft  confift  of  fuch  things  as  have  a  parti- 
<c  cular  relation  to  the  foul,  and  not  of  external 
c£  enjoyments  (d)"  Whence  <c  flavifh  and 
"  brutalpleafures  (^),"  vain  and  perifhing  honours 
and  riches,  which  only  ferve  tofupport  and  pro- 
mote the  former,  are,  in  this  enquiry,  juftly, 
and  without  the  lead  hefitation,  hilled  off  the 
ftagebyall  foundphilofophers;  who,  with  great 
unanimity,  acknowledge,  that  our  felicity  con- 
fifts  folely,  or  at  lead  principally,  in  virtue.  But 
your  favourite  philosopher  Ariftotle,  and  the 
Peripatetics,  who  are  his  followers,  feem  to 
doubt,  whether  virtue  alone  be  fufficient  for  this 
purpoie,  and  not  to  be  very  confident  with  them- 


x    Ta 


felvcs. 


224  Our  Happlnefe  in  God.       Left.  XX: 

felves.  The  Stoics,  who  proceeded  with  greater 
courage,  and  acted  more  like  men,  affirmed, 
that  virtue  was  fully  fufficient  for  this  on 
without  the  helps  and  fupplements  required  by 
the  former.  And  that,  while  they  bellowed 
fuch  high  praifes  on  virtue,  they  might  not  feem 
to  have  quite  forgotten  God,  they  not  only  faid, 
that  virtue  was  fomething  divine,  in  which  they 
were  joined  by  Ariftotle,  but  alfo  concluded, 
that  their  wife  man  did  all  things  ««  with  a  direcft 
"  reference  to  God  (/)."  It  was  alfo  a  gene- 
ral maxim  with  the  followers  of  Plato,  "  That 
•c  the  end  of  man  is  to  be,  as  far  as  is  poffible, 
"  made  like  unto  God  (g).1t  And  Plato  him-" 
felf,  in  his  fecond  book  of  laws,  and  in  his  Phaedo, 
aflerts,  that  man's  chief  good  is  the  knowledge  of 
the  truth  :  yet,  as  this  knowledge  is  not  perfect 
in  the  prefent  life,  he  is  of  opinion,  that  it  can 
fcarcely  be  faid  of  any  man,  that  he  is  happy 
here  below  ;  but  there  is  hope  to  be  entertained 
concerning  the  dead,  provided  they  are  purified 
before  they  leave  the  world.  But  there  are  two 
things  particularly,  with  regard  to  this  queftion, 
\vhich  our  religion,  and  moft  precious  faith, 
teaches  with  incomparably  greater  fulnefs  and 


(y)  Mrr 
(g)  TtX®-  » 

evidence, 


XX.       Our  Happinefs  in  God. 
evidence,  than  all  the  fchools  and  books  of  the 
philofophers. 

1.  That  our  felicity  is  not  to   terminate   in 
ourfelves,  but  in  God.     <£  BlefTed  is  the  man 
"  that  feareth  the  Lord  (b] :    and,  the  pure  in 
"  heart  mail  fee  God  (/)."      "  To  feek  God, 
"  fays  St.  Auguftine,    is  to  defire   happinefs, 
"  and  to  find  him  is  that  happinefs  (£)." 

2.  That  our  happinefs  is  not  confined  with- 
in the  limits  of  this  fhort  life,  nor  does  it  end 
with  it :  on  the  contrary,  it  is  fcarce  begun  in 
this  world  j  but  when  the  prefent  life  comes  to 
a  period,  then  this  happinefs  is  completed,  and 
becomes  eternal.     Our  life  on  this  earth,  there- 
fore, is  only  fo  far  happy,  as  it  has  a  refemblance 
to  that  we  (hall  enjoy  in  heaven,  and  becomes, 
as  it  were,  an  earneft  of  it :  that  is,  when  it  is 
employed  in  pure  and  fincere  piety,  in  obedience 
to  the  will  of  God,  and  an  ambition  to  promote 
his  glory,  till  we  arrive  at  that  happy  flate, 
where  our  hunger  and  thirft  (hall  be  abundantly 
fatisfied,  and  yet  our  appetites  never  cloyed. 

For  it  is  evident,  that  man,  in  this  life,  be- 
comes fo  much  the  more  perfect  and  happy,  in 
proportion  as  he  has  his  mind  and  affections 
more  thoroughly  conformed  to  the  pattern  of 

(b}  Pfal.  cxii.  i.  (/)  Matth.  Y.  8. 

(/f)  Secutio  Dei  appetitus  beatitatis,  confecutio  beatitas. 

that 


226  Our  Happineft  in  God.        Left.  XX, 

that  moft  blefTed  and  perfect  life  :  and  this  is  in- 
deed the  great  ambition  of  a  true  Chriftian  j 
this  is  his  ftudy,  which  he  ceaies  not  to  purfue 
with  ardour  day  and  night :  nor  dees  he  let  fo 
muchasone  day  pafs,  without  copying  fome  lines 
of  that  perfect  pattern  -,  and  the  more  he  advances 
in  purity  of  mind,  the  greater  progrefs  he  makes 
in  the  knowledge  and  contemplation  of  divine 
things. 

But  who  will  inftruct  us  with  regard  to  the 
means  of  reaching  this  blefled  mark  ?  Who 
will  lhew  us  how  we  may  attain  this  conformity 
to  God,  and  moft  effectually  promote  his  ho- 
nour and  glory,  fo  that  at  laft  we  may  come 
to  the  enjoyment  of  him  in  that  endlefs  life,  and 
be  for  ever  fatisfied  with  the  beatific  vifion  of 
him  ?  What  faithful  guide  (hall  we  find  to  direct 
us  in  this  way  ?  Surely  he  himfelf  muft  be  our 
leader;  there  is  no  other  befides  him,  that  can 
anfwer  our  purpofe.  It  is  he  alone  that  ac- 
quaints us  with  his  own  nature,  as  far  as  it  is 
neceflary  for  us  to  know  it  j  and  he  alone  that 
directs  us  to  the  way  wherein  he  chufes  to  be 
worfhipped.  "  God  cannot  be  known  but  by 
'*  his  own  revelation  of  himfelf  (/)."  When 
he  is  pleafed  to  wrap  himfelf  up  in  a  cloud, 
neither  man,  in  his  original  integrity,  nay,  nor 

(/)  Non  potefl  Deus,  aifi  de  Deo  intelligi. 

even 


.  XX.        Our  Uappinefs  in  God.  22? 

even  the  angels,  can  know,  or  invefligate  his 
nature  or  his  intentions.  We  are  indeed  ac- 
quainted in  the  facred  records,  "  That  the 
'*•  heavens  declare  the  glory  of  God  (m) :"  and 
this,  to  be  fure,  is  very  true  in  certain  refpe&s, 
but  they  do  by  no  means  declare  the  hidden, 
myfteries  of  the  Creator,  nor  his  intentions, 
and  the  manner  of  that  worfhip  and  fervice  he 
requires  from  his  reafonable  creatures.  And 
therefore  the  Pfalmift,  having  begun  the  pfalm 
witli  the  voice  and  declaration  of  the  heavens, 
immediately  after  mentions  another  light  much 
clearer  than  the  fun  himfelf,  and  a  volume  or 
book  more  perfect  than  the  language  of  all  the 
fpheres.  Nothing  is  more  certain,  than  that 
the  doctrine,  which  leads  us  to  God,  muft  take 
its  rife  from  him  ;  for  by  no  art  whatever 
can  the  waters  be  made  to  rife  higher  than  their 
fountain.  It  was  therefore  abiblutely  neceflary, 
for  the  purpofe  I  have  mentioned,  that  fome 
revelation,  concerning  God,  mould  be  made  to 
mankind  by  himfelf  $  and,  accordingly,  he  did 
reveal  himfelf  to  them  from  the  beginning  ;  and 
thefe  revelations  the  father  of  lies  mimicked  by 
thofe  delufions  of  his,  that  were  pub!i(hed  by 
the  heathen  oracles.  The  divine  Wifdom,  in 
revealing  himfelf  to  mankind,  has  thought 

(w)  Pfal.  xix.  i. 

Qjz  proper, 


228  Our  Happinefs  in  God.  Led.  XX. 

proper,  at  different  periods  of  time,  to  make  ufe 
of  different  methods  and  ways,  or,  according  to 
that  of  the  Epiftle  to  the  Hebrews,  "  at  fundry 
"  times,  and  in  divers  manners  (n)  ;"  but  at  laft 
it  fecmed  good  to  him,  that  this  facred  doctrine 
fhould  be  committed  to  writing,  that,  with  the 
greater  certainty  and  purity  it  might  be  handed 
down  to  fucceeding  ages.  If  we  confider  his 
abfolute  power,  it  would  certainly  have  been  as 
eafy  for  him  to  have  preferved  this  doctrine  pure 
and  entire,  without  committing  it  to  writing  ; 
but,  for  the  moft  part,  he  has  been  pleafed 
to  make  ufe  of  means  naturally  fuited  and  adapt- 
ed to  his  purpofes,  and  difpofes  all  things,  fo 
as  effectually  to  fecure  his  ends,  yet  in  an  eafy 
natural  manner  fuited  to  our  capacities  and  con- 
ceptions of  things. 

If  any  one  would  prove,  that  thefe  books 
which  we  receive  as  fuch,  are  in  fact  the  re- 
pofitories  of  this  facred  and  celeftial  doctrine, 
the  moft  proper  method  he  could  take  would 
be,  firft,  to  {hew,  that  the  facred  hiftory  and 
doctrines,  contained  in  them,  are  true  j  and  then, 
from  their  own  teflimony,  conclude  them 
divine. 

For  the  truth  of  our  religion  being  once  well 
cflablifhed,  it  is,  to  be  fare,  a  moft  juft  poftu- 


lation, 


Led.  XX.       Our  Happinefs  in  God.  229 

latton,  and  fuch  as  ought  not  to  be  denied  to 
any  feet  of  men,  that,  in  this  inftance,  the 
teftimony  of  the  Chriftian  church  fhould  be  be- 
lieved, when  it  points  out  the  books  wherein 
the  fum  and  fubftance  of  that  religion  are  origi- 
nally and  authentically  depofited  (0). 

The  truth  of  the  facred  hiftory  being  once 
granted,  the  divinity  of  the  doctrine  will  natu- 
rally follow  of  courfe  ;  as  the  hiftory  mentions 
fo  many  and  fo  great  miracles  that  were  wrought 
in  confirmation  of  the  doctrine  j  thofe  particu- 
larly that  were  performed  in  proof  of  the  Old 
Teftament,  by  Mofes,  the  fervant  of  God,  by 
whofe  miniftry  the  law  was  given  to  the  Jews  ; 
and  thofe  that  were  wrought  in  confirmation  of 
the  New  by  Jefus  Chrift,  the  only  begotten  fon 
of  Gcd,  and  author  of  the  Evangelic  law  ;  as 
alfo  tnofe  that  were  wrought  by  his  fervants  the 
Apoftles,  and  other  Chriftians  :  and  abfolutely 
to  deny  the  force  of  all  thefe,  would  be  an  in- 
ftance of  impudence  and  obftinacy  fo  great,  that 
the  keeneft  enemies  of  the  Chriftian  name  of 
old  did  not  venture  upon  it.  But  the  Scriptures 
have  two  great  evidences  of  their  divinity,  their 
own  internal  character,  and  that  external  tefli- 
mony.  There  are  two  things  which  princi- 
pally prove  their  internal  character. 


(o) 

i,  The 


230  Our  Happinefi  In  God.       Led.  XX. 

ift.  The  incomparable  fublimity  and  purity 
of  the  doctrine  they  contain:  fur  in  vain  will  you 
look  forfuch  profound  myrteries,  and  fuch  pure 
and  holy  precepts,  any  where  elfe. 

2.  The  inimitable  and  evidently  divine  ma- 
jefty  of  the  flile,  attended,  at  the  fame  time, 
with  a  furprifing  and  wonderful  fimplicity, 
Their  voice  is  not  the  voice  of  man  ;  but  the 
whole  of  them,  notwithstanding  their  great  ex- 
tent, founds  fomething  more  grand,  than  can  be 
expected  from  the  mouths  of  mortal  men.  Nor 
ought  we  to  pafs  over  that  divine  efficacy,  which 
the  Scriptures  have,  not  only  to  move  the  minds 
of  men,  but  alfo,  by  a  divine  operation  (/>),  to 
change  them  into  fomething  quite  different  from 
what  they  were  before;  according  to  that  of 
Laclantius,  <c  Give  me  a  fierce,  cruel,  and 
*c  paffionate  man,  with  a  few  of  the  words  of 
<:  God  I  will  make  him  as  meek  as  a  lamb, 
"  6cc.  (q)."  And  the  external  teftimony,  al- 
ready mentioned,  has,  to  be  fure,  as  much 
weight  as  any  thing  of  that  kind  can  poffibly 
have.  Who  would  deny  to  the  regular  fuccef- 
iion  of  the  Catholic  church,  the  credit  of  a  wit- 
nefs  ?  Who,  on  the  other  hand,  would  claim 
the  authority  of  a  judge  and  arbitrator  ?  It 
would  be  quite  filly  to  afcribe  to  the  church  a 


(f) 

(7)  Da  mihi  ferum,  &c.  utfupra. 

decifive 


Left.  XX.     Our  Happlnefs  in  God.  23 1 

decifive  power,  as  if,  when  a  book  were  firfl 
preferred  to  it,  or  brought  out  of  any  place, 
where  it  had  been  long  concealed,  it  could  im- 
mediately pronounce  whether  that  book  was  of 
divine  authority  or  not.  The  church  is  only  a 
witnefs  with  regard  to  thefe  books  we  acknow- 
ledge, and  its  teilimony  extends  no  farther  than 
that  they  were  received,-  in  the  firft  ages  of 
chrifHanity,  as  facred  and  divinely  infpired,  and 
as  fuch  handed  down  from  age  to  age,  to  the 
church  that  now  is  j  and  he  that  would  ven- 
ture to  difcredit  this  teftimony,  muil  have  a  heart 
of  lead,  and  a  face  of  brafs. 

There  is  no  occafion  to  difpute  fo  fiercely 
about  the  inward  teftimony  of  the  Holy  Ghpft : 
for  I  am  perfuaded  that  thofe  who  talk  about  it, 
underftand  nothing  more  by  if,  than  that  the 
Holy  Spirit  produces,  in  the  hearts  of  men,  that 
faith  whereby  they  chearfully  and  iincercly  re- 
ceive thefe  books,  and  the  doctrine  contained 
in  them,  as  divine  ;  becaufe  fuch  a  faith  either  in- 
cludes, in  the  very  notion  of  it,  or  at  leaft  is  ne- 
celTarily  connected  with,  a  religious  frame  of  the 
mind,  and  a  fincer.e  difpofition  to  univerfal  obe- 
dience. «c  And  he  that  believeth,  as  the  Apoftle 
"  John  exprefTeth  if,  has  this  teftimony  in  him- 
"  ielf  (r),"  though  he  cannot  convey,  or  traiif- 

(r)    i  John  v.  10. 

fer 


232  Our  Happinefs  in  God.     Left.  XX. 

fer  it  to  others.  Now,  to  aflert  the  neceffity  of 
fuch  an  internal  teftimony,  is  nothing  more 
than  to  fay,  that, whatever  evidence  the  Scripture 
may  have  in  itfelf,  or  from  other  confiderations, 
yet  the  divine  faith  of  this  truth  muft  be  from 
above.  And  he  that  would  deny  this,  would 
thereby  plainly  difcover,  that  he  was  an  entire 
granger  to  that  faith  himfelf.  u  The  Scripture, 
"  fays  Thomas  a  Kempis,  muft  furely  be  be- 
"  lieved  and  understood,  by  means  of  the  fame 
"  fpirit,  by  whom  it  was  at  firft  delivered  (s)." 
And,  as  St.  Auguftine  exprefles  ir,  "  the  only 
*c  effectual  teacher  is  he,  who  has  his  chair  in 
"  heaven,  and  yet  inftrudts  the  hearts  of  men 
"  on  this  earth  (/)"  The  fame  divine  fpirit 
plants  faith  in  the  mind,  together  with  the  pro- 
per intelligence  of  divine  things,  and  daily  aug- 
ments and  improves  thefe  difpofnions.  This 
great  gift  of  the  fpirit  is,  therefore,  to  be  fought 
by  fervent  and  conftant  prayer  5  and  the  Son  of 
God,  who  is  truth  itfelf,  has  afTured  us,  that 
tnY  moft  bountiful  Father  will  give  it  to  thofe 
that  afk  him.  Ariftotle  has  told  us,  Cc  That 
"  divine  infpiration  is  to  be  fought  by  facri- 
"  fices  («)."•  And  it  is  no  lefs  true,  "  that 

(j)  Eodem  certe  fpiritu  et  credenda,   et  intelligenda  facra 
fcriptura,   quo  tradita  eft. 

(/)  Qui  cathedram  habet  in  caelo,  corda  docet  in  terris. 
(«)  Ti  •&E97ri'£vroy  T«~IJ  Svyian;  ^JTT?TIOF. 

"  the 


Left.  XX.     Our  Hatyinefs  in  God.  133 

cc  the  faith  and  underftanding  of  things  revcal- 
€C  cd  by  divine  infpiration  are  to  be  fought  by 
"  prayer  (x)".  Varro  tells  us,  that  he  wrote 
firfl  of  human,  and  then  of  divine  inftitutions, 
becaufe  focieties  of  men  exifted  firft,  and  the 
latter  were  inftituted  by  them.  True  religion, 
on  the  contrary,  inftead  of  being  inftituted  by 
any  city  or  fociety  on  earth,  hath  inftituted  a 
city  altogether  heavenly  and  divine,  and  is  itfelf 
infpired  by  God,  who  is  the  giver  of  eternal  life 
to  all  that  worfhip  him  in  fincerity  (y). 

It  is  truly  furprifmg  to  obferve,  how  diffe^ 
/ently  this  religion  was  of  old  received  among 
nien,  and  what  different  entertainment  it  meets 
with  even  to  this  day,  though  the  doctrine 
has  been  always  the  fame  ;  though  it  is  ftill 
inforced  by  the  fame  arguments,  and  has  the 
fame  difficulties  and  prejudices  to  ftruggle  with. 
When  the  divine  Apoftle  preached  in  the  Areo- 
pagus at  Athens,  a  great  many  mocked  and 
ridiculed  him:  others  faid,  t{  We  will  hear  thee 
"  again  of  this  matter  ;  but  certain  men  claye 
"  unto  him  and  believed  (#)."  And  that  we 
may  not  think  that  this  faith,  in  thofe  who  be- 
lieved, was  owing  to  their  uncommon  pcnetra- 


(.)•)  St.  Aug.  deCiv.  Dei,  lib.  vi.  c.  3. 
(«)  Afts  xvii.  32,   34. 

tion 


234  Our  Happinefe  in'  God.  Left.  XX. 
tion  or  fagacity  on  the  one  hand,  or  to  their 
weaknefs  and  fimplicity  on  the  other,  of  the 
two  mentioned  in  Scripture,  that  believed  on 
this  occafiqn,  the  one  was  a  philofopher,  and 
the  other  a  woman.  Now,  tho',  without  doubt, 
human  liberty  is  to  be  allowed  its  due  weight 
in  this  matter  j  yet  we  cannot  help  acknow- 
ledging, that  a  certain  influence  or  energy  (a) 
feems  to  difcover  itfelf  here. 

The  bails  of  religion  is  faith  3  juft  apprehen- 
fions  or  right  notions  (b)  of  God,  according  to 
Epictetus.  St.  Ignatius  fays,  "  Faith  is  the  be- 
*'  ginning  of  life,  and  love  the  end  of  it  (c]  :" 
and  the  words  of  the  Apoflle  are,  "  He  that 
"  cometh  to  God,  muft  believe  that  he  is,  and 
"  that  he  is  a  rewarder  of  them  that  diligently 
"  feek  him  >"  fo  that  the  giving  of  a,  law  to 
man,  and  the  enforcing  it  with  the  motives  of 
rewards  and  punimmentsjs  not  inconfiftent  with 
the  filial  and  difinterefted  obedience  of  a  ra- 
tional creature,  even  in  a  ftate  of  innocence. 

All  true  and  lively  faith  begets  love  ;  and 
thus  that  heavenly  light  is  the  vehicle  of  heat: 
and  as,  by  this  means,  true  faith  has  a  tendency 
to  the  practice  of  Qbedience,  fo  all  true  obedi- 

(«)  QUixr  Tjva  pi>ipaii  vel  ivepyuea, 


encc 


]Le<ft.  XX.        Our  Happinefs  in  God.  235 

ence  depends  upon  faith,  and  flows  from  it  -,  but 
it  alfo  proceeds  from  love,  becaufe  faith  firft 
produces  love,  and  then  works  by  it.  All 
knowledge  of  rayfteries  is  vain,  and  of  no 
value  ;  unlefs  it  have  an  influence  upon  the 
affections,  and  thereby  on  the  whole  conduct:  of 
life.  The  luminaries  of  heaven  are  placed  on 
high  ;  but  they  are  fo  placed,  that  they  may 
(hine,  and  perform  their  periods,  for  the  benefit 
of  this  earth  (d}. 

i.  We  muft  believe,  that  God  is:  this 
truth  is  written  in  capital  letters  on  every  page 
of  the  facred  books  of  Scripture  :  for  all  things 
that  are  therein  delivered  by  God,  and  concern- 
ing him,  confirm  this,  and  take  it  for  a  primary 
and  undoubted  principle.  But  thefe  facred 
books  acknowledge  another  more  univerfal  evi- 
dence of  this  leading  truth,  and  an  evidence 
quite  diftinct  from  theirs,  to  which  they  refer  all, 
even  the  moft  obftinate  unbelievers,  and  thofe 
that  are  entirely  ignorant  of  this  celeflial  doctrine, 
for  full  conviction  (e). 

As  it  is  quite  plain,  that  the  teftimony  of 
the  written  word  will  have  little  or  no  in- 
fluence upon  men,  who  have  not  received  the 
leaft  tincture  of  divine  faith  ;  mould  any  perfon, 
deputing  with  them,  reafon  after  this  manner, 

(J)  Gen.  i.  17.  (t)  Rom.  i.  zo. 

the 


236  Our  Happinefs  In  God.       Left.  XX. 

there  is  a  God,  becaufe  this  is  afierted  in  the 
facred  Scriptures,  and  their  teftimony  muft,  by 
all  means,  be  believed,  becaufe  they  are  the 
word  of  God:  an  argument  of  this  kind,  to  be 
lure,  would  have  no  other  effect,  but  to  expofe 
the  perfon  that  urged  it  to  the  ridicule  of  Atheifts 
and  unbelievers;  becaufe  it  evidently  begs  the 
queftion,  and  runs  into  a  vicious  circle.  He, 
therefore,  that  would  bring  over  fuch  perfons  to 
jthe  faith,  muft  reafon  after  a  quite  different 
manner.  But  let  him,  on  the  other  hand,  who 
once  accepts  thefe  books,  with  the  fubmiffion 
due  to  their  real  dignity,  and  divine  authenticity, 
receive  light  and  edification  from  them  on  every 
article  of  faith,  and  with  regard  to  the  whole 
fyftem  of  religion  in  general:  let  him  alfo,  in 
congratulation  to  their  exalted  author,  cry  out> 
"  With  thee,  O  Lord,  is  the  fountain  of  life  : 
<{  and  in  thy  light  we  (hall  fee  light  (d)."  And 
let  him  that  defires  to  be,  not  only  a  nominal  pro- 
ficient in  theology,  but  a  real  lover  of  God,  and 
alfo  to  be  taught  of  him  (<?),  refolve  within  him- 
felf,  above  all  things,  to  make  this  facred  volume 
his  conftant  fludy,  mixing  his  reading  with  fre- 
quent and  fervent  prayer ;  for  if  thefe  are  omit- 
ted, his  labour  will  be  altogether  in  vain,  fup- 
pofing  him  to  be  ever  fo  well  verfed,  not  only 

(/)  Pfal.  xxvi.  9.  (£)  4t%&^i^9fc3J)kiite', 

in 


Left.  XX.  Our  Happinefs  in  God. 
in  thefe  books,  but  alfo  to  have  all  the"  advan- 
tages that  can  be  had  from  the  knowledge  of 
language?,  and  the  affiftance  of  commentators 
and  interpreters.  Different  men  have  different 
views  in  reading  this  book  ;  as  in  the  fame  field 
the  ox  looks  for  grafs,  the  hound  for  a  hare,  and 
the  ftork  for  a  lizard.  Some>  fond  of  critical 
remarks,  pick  up  nothing  but  little  ftones  and 
fhells.  Others  run  in  purfuit  of  fublime  myfte- 
ries,  giving  themfelves  but  very  little  trouble  a- 
bout  the  precepts  and  inftruclions,  that  are  clear 
and  evident ;  and  thefe  plunge  themfelves  into  a 
pit,  that  has  no  bottom.  But  the  genuine  dif- 
ciples  of  this  true  wifdom  are  thofe,  who  make 
it  their  daily  employment  to  purify  their  hearts 
by  the  water  of  thefe  fountains,  and  reduce  their 
whole  lives  to  a  conformity  with  this  heavenly 
dodVme.  They  defire  not  to  know  thefe  things 
only,  that  they  may  have  the  reputation  of 
knowledge,  or  to  be  diflinguifhed  in  the  world  ; 
but  that  their  fouls  may  be  healed,  and  their 
fteps  directed,  fo  that  they  may  be  led,  through 
the  paths  of  righteoufnefs,  to  the  glorious  felicity 
which  isfet  before  them. 

The  fum  of  all  is,  that  our  felicity  lies  folely 
and  entirely  in  that  blefled  God,  who  is  alfo  the 
fountain  and  fource  of  our  bein^  ;  that  the  only 
means  of  our  union  with  him  is  true  religion  ; 
and  this,  again,  confifts  in  our  entertaining  juft  no 

tions 


238  Of  the  Divine  Attributes.  Left.  XXL 
tions  of  God,  worfhipping  him  acceptably,  and 
endeavouring  a  conftant  and  unwearied  obe- 
dience to  all  his  commands,  according  to  that 
moft  pure  and  perfect  rule  laid  down  in  thefe 
divine  books,  which  weprofefs  to  receive  asfuch. 
Let  us,  therefore,  have  conftantly  fixed  in  our 
minds  thefe  words  of  the  Pfalmift,  c<  BleiTed 
"  are  the  undefiled  in  the  way,  that  walk  in 
"  the  way  of  the  Lord.  Thou  haft  command- 
"  ed  us  to  keep  thy  precepts  diligently.  O ! 
"  that  my  ways  were  directed  to  keep  thy 
«'  ftatutes  (/)." 


LECTURE      XXI. 
Of  the  D  i  v  i  N  E    ATTRIBUTES. 

OF  all  the  maxims  that  are  naturally  writ- 
ten on  the  heart  of  man,  there  is  none 
more  certain  or  more  univerfally  known,  than 
THAT  GOD  isj  concerning  which  I  have  gi- 
ven a  diflertation  fome  time  ago.  But  of  all  the 
fecrets  and  hidden  things  of  nature,  which  have 
been  the  fubject  of  human  ftudy  and  inquiry, 
there  is  nothing,  by  a  prodigious  odds,  fo  diffi- 

(/')  Pfalm  cxix.  I,  4,  5. 

cult 


Left.  XXI.  Of  the  Divine  Attributes.  239 
cult  or  unfearchable,  as  to  know  WHAT  HE  is. 
The  faying  of  St.  Auguftine,  concerning  time, 
is  well  known  in  the  fchools ;  with  how  much 
greater  truth  might  it  be  faid  of  him,  who  is 
more  ancient  than  time,  "  and  who  bid  time 
"  flow  from  the  beginning  (a)  ?  That  he  hath 
*e  made  darknefs  his  hiding-place,  and  amidft 
<c  that  darknefs  dwells  in  light  inacceffible  (b)" 
which,  to  our  eyes,  is  to  be  fure  more  dark  than 
darknefs  itfelf.  O  the  divine  darknefs !  fays  a 
great  man  (c] ;  and  another  moft  acutely,  "  If 
f<  you  divide  or  cut  afunder  this  darknefs,  who 
"will  fhine  forth  (</)?"  When,  therefore, 
we  are  to  fpeak  of  him,  let  us  always  call  to 
remembrance  the  admonition,  which  bids  -us 
"  fpeak  with  reverence  and  fear  (e)"  For 
what  can  we  fay  that  is  worthy  of  him,  fince 
man,  when  he  fpeaks  of  God,  is  but  a  blind 
perfon  defcribing  light  ?  Yet,  blind  as  we  are, 
there  is  one  thing  we  may,  with  great  truth, 
fay  of  that  glorious  light,  and  let  us  frequently 
repeat  it;  O  when  will  that  blefTed  day  mine 
forth,  which  mail  deliver  the  foul  from  thofe 

(a)  ——  Qui  tempus  ab  asvo 

Ire  jubet.  BoETH.Conf.  Phil.  lib.iii.  met.  9. 

(I)  Pfalm  xviii.  n.  (<•)  12  TO  St«o»  O-KOTO?. 

thick 


240  Of  the  Divine  Attributed  Led!.  XXL 
thick  integuments  of  flefh,  that,  like  fcales  on  the 
eye,  obftrucl:  its  fight,  and  (hall  introduce  it  into 
a  more  fall  and  open  view  of  that  primitive  e- 
ternal  light  ?  Perhaps  the  propereft  anfwer  we 
could  give  to  the  queftion,  What  is  God  ?  would 
be  to  obferve  a  mofl  profound  filence  :  or,  if  we 
fhould  think  proper  to  anfwer  any  thing,  it 
ought  to  be  fomething  next  to  this  abfolute  fi- 
lence; viz.  Got)  is ;  which  gives  us  a  higher 
and  better  idea  of  him,  than  any  thing  we  can 
either  exprefs  or  conceive. 

Theological  writers  mention  three  methods, 
whereby  men  come  to  fome  kind  of  knowledge 
of  God  thernfelves,  and  communicate  that 
knowledge  to  others,  viz.  the  way  of  negation, 
the  way  of  can] alien  >  and  the  way  of  eminence  : 
yet  the  very  terms,  that  are  ufed  to  exprefs  thefe 
ways,  mew  what  a  faint  knowledge  of  the  in- 
vifible  Being  is  to  be  attained  by  them ;  fo  that 
the  two  laft  may  be  juftly  reduced  to  the  firft, 
and  all  our  knowledge  of  this  kind  called  nega- 
tive. For  to  pretend  to  give  any  explanation 
of  the  Divine  EfTence,  as  diftinct  from  what  we 
call  his  attributes,  would  be  a  refinement  fo  ab- 
furd,  that,  under  the  appearance  of  more  accu- 
rate knowledge,  it  would  betray  our  ignorance 
the  more  :  and  fo  unaccountable  would  it  be  to 
attempt  any  fuch  thing,  with  regard  to  the  un- 
fearchable  majefty  of  God,  that  pofubly  the 

moft 


Left.  XXI.  Of  the  Divine  Attributes.  241 
moil  towering  and  exalted  genius  on  earth  ought 
frankly  to  acknowledge,  that  we  know  neither 
our  own  effence,  nor  that  of  any  other  creature, 
Qven  the  meaneft  and  moft  contemptible.  Tho' 
in  the  fchools  they  diftinguim  the  divine  attri- 
butes or  excellencies,  and  that  by  no  means  im- 
properly, into  communicable  and  incommuni- 
cable; yet  we  ought  fo  to  guard  this  diftinction, 
as  always  to  remember,  that  thofe  which  are 
called  communicable,  when  applied  to  God, 
are  not  only  to  be  underftood,  in  a  manner,  in- 
communicable, and  quite  peculiar  to  himfelf  j 
but  alfo,  that  in  him  they  are,  in  reality,  infinitely 
different  from  thofe  virtues ;  or  rather,  in  a  mat- 
ter where  the  difparity  of  the  fubjedts.  is  fo  very 
great,  thofe  fhadows  of  virtues,  that  go  under 
the  fame  names,  either  in  men  or  angels ;  for  it 
is  not  only  true,  thatall  things,  in  the  infinite  and 
eternal  being,  are  infinite  and  eternal,  but  they 
are  alfo,  though  in  a  manner  quite  inexpreffible, 
himfelf.  He  Is  good  without  quality,  great 
without  quantity,  &c:  He  is  good  in  fuch  a 
leiife,  as  to  be  called  by  the  Evangeh'ft,  the  only 
good  being  (/).  He  is  alfo  the  only  wife  being  ; 
<l  To  the  only  wife  God,"  faith  the  Apoftle. 
And  the  fame  Apoftle  tells  us,  in  another  place, 
"  That  he  only  hath  immortality,"  that  is, 

(/)  Matth.  xix.  17. 

R  "  from 


242  Of  the  Divine  Attributes.  Led.  XXI. 
"  from  his  own  nature,  and  not  from  the  will 
"  or  difpofition  of  another  (£)."  "  If  we  are 
t{  confidered  as  joined  to,  or  united  with  God, 
"  fays  an  antient  writer  of  great  note,  we  have 
<c  a  being,  we  live,  and  in  forne  fort  are  wife  j 
«*  but  if  we  are  compared  with  God,  we  have 
*'  no  wifdom  at  all,  nor  do  we  live,  or  fo 
"  much  as  have  any  exigence  (b)"  All  other 
things  were  by  him  brought  out  of  nothing,  in 
eonfequence  of  a  free  act  of  his  will  by  means 
of  his  infinite  power  ;  fo  that  they  may  be  juftly 
called  mere  contingencies,  and  he  is  the  only 
neceflarily  exiftent  being.  Nay,  he  is  the  only 
really  exijlent  being.  ?<>  s»r«?  •»  ;  or,  as  Plotinus 
cxpreffes  it,  -^  vmf£Si»s  &,.  Thus  alfo  the  Scptuagint 
fpeaks  of  him,  as  the  only  exiftent  being  (/'), 
and  fo  alfo  does  the  heathen  poet  (£).  This  is 
likewife  implied  in  the  exalted  name  Jehovah, 
which  expreffes  his  being,  and  that  he  has  it 
from  himfelf  -y  but  what  that  being  is,  or  where- 
in its  effence,  fo  to  fpeak,  confifls,  it  does  not 
fay  ;  nor,  if  it  did,  could  we  at  all  conceive  it. 
Nay,  fo  far  is  that  name  from  difcovering  what 


Qf)  * 

(b)  Deo  fi'  conjungimur,  fumus,  vivimds,  fapimus  :  Deo  fi 
•eomparamur,  ncc  fapimus  omnino,  nee  vivimus,-imo  nee  fumus. 
Greg.  Mag.  Mor. 

(/)  S  «». 

(k)  ffi  rJj  cf-S'irtpx  W?X  f«iyasX»  ffxrtiSi&;- 

his 


Led.  XXI.  Of  the  Divine  Attributes. 
his  being  is,  that  it  plainly  infinuates,  that  his 
exigence  is  hid,  and  covered  with  a  vail.  I  am 
ivho  I  am  ;  or,  1  am  'what  1  am  (I).  As  if  he 
had  faid,  I  myfelf  know  what  I  am,  but  you 
neither  know,  nor  can  know  it  j  and  if  I  fhould 
declare  wherein  my  being  confifts,  you  could 
not  conceive  it.  He  has,  however,  manifefted 
in  his  works,  and  in  his  word,  what  it  is  our 
intereft  to  know,  "  That  he  is  the  Lord  God, 
<l  merciful  and  gracious,  abundant  in  goodnefs 
<{  and  truth." 

We  call  him  a  mod  pure  fpirit,  and  mean 
to  fay,  that  he  is  of  a  nature  entirely  incorporeal ; 
yet  this  word,  in  the  Greek,  Hebrew,  and  all 
other  languages,  according  to  its  primitive  and 
natural  lignifkation,  conveys  no  other  idea, 
than  that  of  a  gentle  gale,  or  wind,  which  every 
one  knows  to  be  a  body,  though  rarified  to  a 
very  great  degree ;  fo  that,  when  we  fpeak  of 
that  infinite  purity,  all  words  fail  us;  and  even, 
when  we  think  of  it,  all  the  refinements  of  the 
acuteft  understanding  are  quite  at  a  ftand,  and 
become  entirely  ufelefs,  It  is,  in  every  refpecl:,  as 
neceffary  toacknowledge  hiseternity,as  his  being; 
provided,  that,  when  we  mention  the  term  God, 
we  mean  by  it  the  firft  being,  fuppofing  that 
expreffion  to  include  alfo  his  fclf-eTiiftence. 

(!)  Exod.  Jii.   14. 

R  2  This 


244  Oftk*  Divine  Attributes.  Left.  XXL 
This  idea  of  a  firft  and  eternal  being  is  again  in- 
feparably  connected  with  an  infinite  degree  of 
all  poffible  perfection,  together  with  immutabi- 
lity, and  abiblute  pcrfeverance  therein.  But  all 
thefe  are  treated  of,  atgreat  length,  in  Theological 
books,  whereof  you  have  a  very  large  colledion. 

In  like  manner,  if  we  fuppofe  God  to  be  the 
firft  of  all  beings,  we  muft,  unavoidably,  there- 
from, conclude  his  unity:  as  to  the  ineffable 
Trinity  fubfifting  in  this  Unity,  a  myftery  dif- 
covered  only  by  the  &cred  Scriptures,  efpecially 
in  the  New  Teftament,  where  it  is  more  clear- 
ly revealed  than  in  the  Old,  let  others  boldly 
pry  into  it,  if  they  pleafe,  while  we  receive  it 
with  an  humble  faith,  and  think  it  Efficient  for 
us  to  admire  and  adore. 

The  other  Attributes,  that  ufe  to  be  men- 
tioned on  this  fubjecl,  may  be  fuppofed  to  be 
perfectly  comprehended  under  the  following 
three,  viz.  power,  wifdom,  and  gcodnefs  :  for 
bolinejs,  juftice,  mercy,  infinite  bcunty,  &c.  may 
be,  with  great  propriety,  racked  under  the  ge- 
neral term  ofgocdnefs. 

But  rather  than  infift  upon  metaphyiical  fpe- 
culations,  let  us,  while  we  walk  daily  in  thefe 
pleafant  fields,  be  conftantly  calling  frefh  and 
never  fading  flowers.  •  When  the  Pialmift 

o 

cries  out,  ««  Great  is  the  Lord,  and  greatly  to 
£{  be  praifed,  and  of  his  greatnefs  there  is  no 

"  endj 


XXI.  Of  the  Divine  Attributes.  245 
"  end  (m)  j  he  wanted  to  fliew,  faith  St.  Au- 
<c  guftine,  how  great  he  is  ;  but  how  can  this 
tc  be  done?  Though  he  repeated,  great,  great,  - 
"  the  whole  day,  it  would  have  been  to  little 
"  purpoie,  for  he  muft  have  ended  at  laft,-  be- 
"  caule  the  day  would  have  ended;  but  his 
"  greatnefs  was  before  the  beginning  of  days, 
<c  and  will  reach  beyond  the  end  of  time  («)." 
The  poet  exprefles  himfelf  admirably  well,  ct  I 
"  will  praife  thee,  O  bleffed  God,  with  my 
"  voice,  I  will  praife  thee,  alib,  with  filence. 
*c  For,  thou,  O  inexpreffible  Father,  who  can'fl 
<c  never  be  known,  underflandeft  the  filence  of 
(l  the  mind,  as  well  as  any  words  or  expref* 
tc  fions(o)." 

.(«,)   Pfalm.cxlv.  5. 

t  dicere  quarn  magnus  fit,  fed  hoc  qui  fieri  poteft  ? 
Etfi  tota-die  magnum  dicerer,  parum  effet,  finiret  enim  ali- 
quando,  quia,  finiretur  dies,  magnitudo  autem  illius  ante  dies, 

&  ultra  dies." 
(c] 


Toer 


-if  «e^TE.     Syn.  hymno.  410. 


R  3  LECTURE 


246  Of  a  religious  Life.       Led.  XXII, 


LECTURE     XXII. 

How  to  regulate  Life  according  to  the  Rules  of 
RELIGION, 

I  Have  now,  at  different  times,  addrefled  myfelf 
to  you  upon  feveral  fubjects  of  great  impor- 
tance, and  of  the  utmoft  neccffity;  though, 
what  I  have  hitherto  faid,  was  only  defigned  as. 
a  preface,  or  introduction,  to  what  I  further 
propofed;  but  to  attempt  toprofecute  thisdefign, 
at  the  very  end  of  the  year,  would  be  quite  im- 
proper, and  to  little  or  no  purpofe  $  I  {hall, 
therefore,  altogether  forbear  entering  upon  it, 
and,  for  this  time,  lay  before  you  a  few  advices, 
which  may  be  ufeful,  not  only  in  order  to  em- 
ploy, to  greater  advantage,  the  months  of  vaca- 
tion, that  are  now  at  hand,  but  alfo  the  better  to 
regulate  your  whole  lives. 

And  my  firft  advice  fhall  be,  to  avoid  too 
much  fleep,  which  wafles  the  morning  hours, 
that  are  moft  proper  for  fludy,  as  well  as  for  the 
exercifes  of  religion  ;  and  ftupifies  and  enervates 
the  flrength  of  body  and  mind.  I  remember, 

that 


Left.  XXIL  Of  a  religious  Life. 
that  the  famous  abbot  of  Clairevaux  (a\  when 
he  found  the  fryars  fleeping  imrnoderately,  ufed 
to  fay,  "  That  they  flept  like  the  fecular 
41  clergy  (/>)."  And,  though  we  do  not  admit 
of  the  fevere  rules  to  which  the  monks  fubjecled 
themfelves,  we  rnuft  at  leafl  allow,  that  the 
meafure  and  degree  of  fleep,  and  other  bodily 
refreshments,  fuitable  for  a  young  man,  devoted 
to  ftudy  and  devotion,  is  very  far  different  from 
that  excefs,  in  which  the  common  fort  of  man- 
kind indulge  themfelves. 

Another  advice,  which  is  a  kin  to,  and  near- 
ly connected  with  the  former,  fhall  be,  to  ob- 
ferve  temperance  in  eating  and  drinking :  for 
moderation  in  fleeping  generally  follows  fobriety 
in  eating,  and  other  fenfual  gratifications ;  hut 
that  thick  cloud  of  vapours,  that  arifes  from  a 
full  ftomach,  mud  of  necefiity  overwhelm  all 
the  animal  fpiriis,  and  keep  them  long  locked 
up  in  an  indolent  inactive  ftate.  Therefore  the 
Greeks,  not  without  reafon,  exprefs  thefe  two 
duties,  to  be  fcber,  and  to  be  ivatcbful,  indiffe- 
rently by  the  fame  term.  And  the  Apoflle  Pe- 
ter, that  he  might  make  his  connection  more 
evident,  ufes,  indeed,  two  words  for  this  purpofe  ; 
but  exhorts  to  thefe  duties,  as  clofely  connected 
together,  or  rather,  as  if  they  were,  in  fome 

(a)  St.  Bernard.  (£)  Seculariter  dormire. 

R  4  refpect, 


248  Of  a  religious  Life.       Left.  XXII. 

refpeft,    but    one,  -  Be,  fiber,    be  vigilant  (c). 
And,  in   the   fame  Epiftle,  having  lubftituted 
another  word  for  fobriety,  he  exprefTes  watch- 
fulnefs  by  the  fame  word  he  had  put  for  fobriety 
in  the  other  'place,  Be  fober  and  'watch  (d}.  Both 
thefe  difpofitions  are   fo  applied  to  the  mind, 
as  to  include  a  fober  and  watchful  ftate  of  the 
body  and  fenfes  ;  as  this   is  exceeding   ufeful, 
nay"  quite  neceflary,  in  order  to  a  correfpondent 
frame  of  the  mind  :  and  that  difpofition,  both 
of  body  and  mind,  not  only  fubfervient,  but 
alfo  necefiary  to  piety  and  confbncy  in  prayer  : 
*c  Be  fober  and  watch  unto  prayer  (*)." 

When  the  body  is  reduced  to  its  lighted  and 
moft  aclive  flate,  ftill,  as  -it  is  corruptible,   it  is, 
to  be  fure,  a  burthen  to  the  mind  ;  how  much 
more  muft  it  be  fo,  when  it  is  deprefled  with 
an  immoderate  load  of  meat  and  drink  ;  and,  in 
confequence  of  this,    of  fleep  ?    Nor  can  the 
mind  roufe  itfelf,  or  ufe  the  wings  of  contem- 
plation and  prayer,   with  freedom,  when  it  is 
overpowered  with  fo  heavy  a  load  :  my/neither 
can  it  make  any   remarkable  progrefs  in    the 
ftudy  of  human  literature^  but  will  move  flow- 
ly,  andembarrafled,  be  at  a  ftand,  like  a  wheel- 
carriage  in  deep  clay.     The  Greeks,  very  juftly, 


exprelTed 


n-^etn.       I  Pet.  iv.    7. 
(e)   «j  raj  vpos-svXas. 


Led.  XXII.        Of  a  religious  Life.  249 

exprefTed  the  virtue,  we  are  now  recommend- 
ing, by  the  term  ^p^,  it  being,  as  your  fa- 
vourite philofopher  (/')  obferves  in  his  Ethicks, 
the  great  prcfervative  of  the  mind.  He  is  cer- 
tainly a  very  great  enemy  to  his  own  under- 
ftanding  that  lives  high,  and  indulges  himfelf 
in  luxury.  <c  A  fat  belly  is  feldom  accompanied 
"  with  an  acute  underftanding  (g)"  Nor  is 
it  my  intention  in  this,  only  to  warn  you  againft 
drunkennefs  and  luxury  j  I  would  willingly 
hope,  that  fuch  an  advice  would  be  fuper- 
fluous  to  you  :  nut,  in  this  conflict,  I  would 
willingly  carry  you  to  fuch  a  pitch  of  victory, 
that,  at  your  ordinary  and  leaft  dehcious  meals, 
that  you  would  always  ftop  fome  degrees  within 
the  bounds,  to  which  your  appetite  would  carry 
you.  Conlider  "  that,  as  Catofaid,  the  belly  has 
no  ears  (#),"  but  it  has  a  mouth,  into  which  a 
bridle  muft  be  put,  and,  therefore,  I  addrefs  not 
myfelf  to  it,  but  to  the  directing  mind,  that  is  fet 
over  it,  which,  for  that  reafon,  ought  to  goveTn 
the  body,  with  all  its  fenfes,  and  curb  them  at 
its  pleafure.  St.  Bernard's  words  are  admirable 
to  this  purpofe,  "  A  prudent  mind,  devoted  to 
<e  God,  ought  fo  to  act  in  its  body,  as  the 
"  mafter  of  a  family  in  his  own  houfe.  He 

(_/")   Ariftotle.  (g)  Hy.^tz  y.rfj?«  hrvrlv  u  r'atrst  won. 

(/?)  Ventrera  non  habere  aures. 

*'  ought 


25°  Of  a  religious  Life.        Left.  XXII. 

<c  ought  not  to  fuffer  his  flefh  to  be,  as  Solo- 
ec  mon  exprefies  it,  like  a  brawling  woman, 
"  nor  any  carnal  appetite  to  act  like  a  rebellious 
"  fervant;  but  to  enure  them  to  obedience 
<£  and  patience.  He  muft  not  have  his  fenfes 
"  for  his  guides,  but  bring  them  into  fubjeclion 
<£  and  fubferviency  to  reafon  and  religion.  He 
<£  muft,  by  all  means,  have  his  houfe  and  fa- 
"  mily  fo  ordered,  and  well  difciplined,  that  he 
*'  can  fay  to  one,  Go,  and  he  goeth,  and  to  an- 
"  other,  Come,  and  he  cometh  >  and,  to  his 
<c  fervant  the  body,  Do  this,  and  it  doeth  what 
cc  it  is  bid,  without  murmuring.  The  body 
«  muft  alfo  be  treated  with  a  little  hardfhip, 
«•  that  it  may  not  be  difobedient  to  the  mind  (*)." 
t(  For  he,  faith  Solomon,  that  delicately  bring- 
<c  eth  up  his  fervant  from  a  child,  (hall-  have 
*'  him  become  a  rebellious  fon  at  laft  (k}." 
is  what  I  would  have  you  afpire  to,  a  con- 


(*')  Sic  prudens  &  Deo  decatus  animus  habere  fe  debet  in 
corpora  fuo,  iicut  pater  familias  in  domo  fua.  Non  habeat, 
licut  Solomon  dicit,  mulierem  litigiofam  carneni  fuam,  nee 
ullum  appetitum  carnis  ut  fervum  rebellem,  fed  ad  obedien- 
tiam  &  patientiam  afluefaftum.  Habeat  fenius  fuos  nor.  duces, 
fed  rationi  &  religion!  fervientes  &  fequaces  j  habeat  omnem 
omnino  domum  vel  familiam  fuam  fie  ordinatam,  &  difciplinae 
fabditam,  ut  dicat  huic  vade,  &  vadat,  &  alii,  veni,  &  veniat, 
&:  fervo  corpori,  facito  hoc,  &  fine  murmure  fiat  quod  jubetur, 
&  paulo  certe  durius  traiftandutn  eft  corpus,  ue  animo  male 
pareat. 

^)  Prov.  xxix.  21. 

queft 


Led.  XXII.         Of  a  religious  Life.  25  1 

queft  over  your  flefh,  and  all  its  lufts  -,  for  they 
carry  on  a  deadly  war  againft  your  fouls  ;  and 
their  defires  are  then  moft  to  be  refitted,  when 
they  flatter  moft.  What  an  unhappy  and  dif- 
honourable  inverfion  of  nature  it  is,  when  the 
flefli  commands,  and  the  mind  is  in  fubjection  ! 
When  the  flefh,  which  is  vile,  grofs,  earthly, 
and  foon  to  be  the  food  of  worms,  governs 
ct  the  foul,  that  is  the  breath  of  God,  &c.  (/)" 

Another  thing  I  would  have  you  beware 
of,  is  immoderate  fpeech.  The  evils  of  the 
tongue  are  many  5  but  the  fhorteft  way  to  find 
a  remedy  for  them  all,  is  to  fliidy  filence,  and 
avoid,  as  the  poet  expreffes  it,  "  exceffive 
•?  prating,  and  a  vafl  defire  of  fpeaking  (m)" 

"  He  is  a  perfect  man,  as  the  Apoftle  James 
t(  exprefles  it,  who  offends  not  in  word(»)j" 
and  therefore,  doubtlefs,  he  that  fpeaks  leaft, 
offends  in  this  refpect  more  rarely.  "  But  in 
fc  the  multitude  of  words,  as  the  wife  man 
<{  obferves,  there  wants  not  fin  (0)."  To  fpeak 
much,  and  alfo  to  the  purpofe,  feidom  falls  to 
the  (hare  of  one  man  (/>).  Now,  that  we  may 
avoid  loquacity,  we  muft  love  folitude,  and 
render  it  familiar  ;  that  fo  every  one  may  have 


»»  a'ij/xa  Sew,    &C. 

Improba  garrulitas,  fludiumq;  immane  loquer.di. 
(»)  Jam.  iii.  2.  (o)  Prov.  x.  19. 

[p)  X»p<{  TO  T*  £»iri»»  WB?>?.a  x^  TO,  >;«i^»a. 

an 


252  Of  a  religious  Life.        Left.  XXII. 

an  opportunity  to  fpeak  much  to  himfelf,  and 
little  to  other  people.     <l  We  muft,  to  be  fure, 
cc  fays  aKempis,  be  in  charity  with  all  men  ; 
te  but  it  is  not  expedient  to  be  familiar  with 
<{  every  one  (§0."     General,  and  indifcriminate 
converfation  with  every  one  we  meet,  is  a  mean 
and  filly  thing.     Even,   when  we  promifeour- 
felves  comfort  and  fatisfadtion,  from  free  conver- 
fation,   we  often  return  from  fuch  interviews 
•with  uneafinefs ;    or,  at  leaft,  have  fpoken  and 
heard  fuch  things,  as,  upon   ferious  reflection, 
may  juftly  give  us  concern.     But,  if  we  would 
fecure  our  tongues  and  fenfes,  or  keep  fafe  our 
hearts,    and  all  the  hTues  of  life,.. we  muft  be 
frequent  at  prayer,    in  the  morning,  at  'noon, 
and  at  night,  or  oftener  throughout  the  day, 
and  continually  walk,  as  in  the  prefence  of  God  ; 
always  remembering,  that  he  cbferves  not  only 
our  words  and  actions,  but  alfo  takes  notice  of 
our  moft  fecret  thoughts.     This  is  the  fum  and 
fubftance  of  true  piety :  for  he,   who  is  always 
ferx/ible,  that  that  pure  and  all-feeing  eye  is  con- 
tinually upon  him,  will  never  venture  to  fin,  with 
fet  purpofe,  or  full  confent  of  mind.      This 
lenfe  of  the  divine  prefence,    would  certainly 
make  our  life,  on  this  earth,  like  that  of  the 

(?)  Charitas  certe  habenda  eft  erga  omnes,  fed  familiaritas 
son  exped.it. 

.  angels ; 


Left.  XXII.       Of  a  religious  Life.  253 

angels ;  for,  according  to  our  Lord's  expreffion, 
it  is  their  peculiar  advantage,  "  continually  to 
"  behold  the  face  of  our  Father,  who  is  in 
"  heaven."  By  this  means  Jofeph  efcaped  the 
fnares  laid  for  him  by  his  imperious  miftrefs ; 
and,  as  if  he  had  thrown  water  upon  it,  ex- 
tinguifhed  that  fiery  dart  with  this  feafonable 
reflection,  "  Shall  I  do  this  great  wickednefs, 
"  and  fin  againft  God(r)."  tie  might  have 
efcaped  the  eyes  of  men,  but  he  flood  in  awe 
of  that  invifible  eye,  from  which  nothing  can 
be  hid.  We  read  of  a  good  man  of  old,  who 
got  the  better  of  a  temptation,  of  the  fame  kind, 
by  the  fame  ferious  consideration  ;  for,  being 
carried  from  one  chamber  to  another,  by  the 
woman  that  tempted  him,  he  ftill  demanded  a 
place  of  greater  fecrefy,  till  having  brought 
him  to  the  moft  retired  place  of  the  whole  houfe, 
here,  faid  (lie,  no  perfon  will  find  us  out,  no 
eye  can  fee  us.  To  this  he  anfwered,  will  no 
eye  fee  ?  Will  not  that  of  God  perceive  us  ?  By 
which  faying,  he  himfelf  efcaped  the  friare, 
and,  by  the  influence  of  divine  grace,  brought 
the  finful  woman  to  repentance.  But  now, 

Let  us  pray. 

PRAISE  waits  for  thee,    O  Lord,  in  Zion,; 
and  to  be  employed  in  paying  thee  that  tribute, 

(r)  Gen  xxxix.  9. 

is 


254  Of  a  religious  Life.        Left.  XXIL 

is  a  becoming  and  pleafant  exercife :  it  is  due  to 
thee  from  all  the  works  of  thy  hands,  but  parti- 
cularly proper  from  thy  faints  and  celcftial  fpirits, 
JElevate,  O  Lord,  our  minds,  that  they  may 
not  grovel  on  the  earth,  and  plunge  themfelves 
in  the  mire  ;  but,  being  carried  upwards,  may 
tafte  the  pleafures  of  thy  houfe,  that  exalted 
houfe  of  thine,  the  inhabitants  whereof  are  con- 
tinually finging  thy  praifes.  Their  praifes  add 
nothing  to  thee,  but  they  themfelves  are  per- 
fectly happy  therein.  While  they  behold  thy 
boundlefs  goodnefs,  without  any  vail,  admire  thy 
uncreated  beauty,  and  celebrate  the  praifes  there- 
of throughout  all  ages*  Grant  us,  that  we  may 
walk  in  the  paths  of  holinefs,  and,  according 
to  our  meafure,  exalt  thy  name,  even  on  this 
'  earth,  until  we  alfo  be  tranflated  into  the  glori- 
ous aflembly  of  thole  who  ferve  thee  in  thy 
higher  houfe. 

Remember  thy  goodnefs  and  thy  covenant  to 
thy  church  militant  upon  this  earth,  and  expofed 
to  dangers  amidft  fo  many  enemies :  yet  we 
believe,  that,  notwithftanding  all  thefe  dangers, 
it  will  be  fafe  at  laft :  it  may  be  diftrefled,  and 
plunged  in  the  waters,  but  it  cannot  be  quite 
overwhelmed,  or  finally  perim.  Pour  out  thy 
bleffing  upon  this  our  nation,  our  city,  and  unr- 
verfity  :  we  depend  upon  thee,  O  Father,  with- 
out whofe  hand  we  (hould  not  have  been,  and 

without 


XXIII.       Of  Purity  of  Life:  2$$ 

without  whofe  favour  we  can  never  be  happy. 
Infpire  our  hearts  with  gladnefs,  thou,  who  a- 
lone  art  the  fountain  offolid,  pure,  and  perma- 
nent joy,  and  lead  us,  by  the  paths  of  righteouf- 
nefs  and  grace,  to  the  reft  and  light  of  glory, 
for  the  fake  of  thy  Son,  our  Redeemer,  Jefus- 
Chrift;  Amen, 


LECTURE     XXIII. 
Of  PURITY  of  LIFE. 

IN  every  aft  of  religious  worfhip,  what  a 
great  advantage  would  it  be,  to  remember 
that  faying  of  our  great  Mafter,  which  nobody 
is  altogether  ignorant  of,  and  yet  fcarce  any 
know  as  they  ought,  "  That  God,  whom  we 
61  worjbifa  is  a  fpirit,  and  therefore  to  be  wor- 
c<  (hipped  in  fpirit  and  in  truth  (a)."  He  is  a 
fpirit,  a  moft  pure  fpirit,  and  the  father  of 
ipirits :  he  is  truth,  primitive  truth,  and  the 
moft  pure  fountain  of  all  truth :  "  But  we  alt 
"  have  erred  in  heart  (b)."  We  are  indeed 

(a)  John  iv.  24. 

xapJ»«  BTiaw^siot. 

fprrits, 


256  Of  Punty  of  Life.       Left.  XXIII. 

fpirits,  but  fpirits  immerfed  in  flefhj  nay,  as  it 
were,  converted  into  flefh,  and,  the  light  of 
truth  being  extinguimed  within  us,  quite  in- 
volved in  the  darknefs  of  error :  and,  what  iliil 
fets  us  in  greater  oppofition  to  the  truth,  every 
thing  about  us 'is  falfe  and  delufive  ;  "  There 
"  is  no  foundnefs  (c)."  How  improper,  there- 
fore, are  we,  who  are  deceitful  and  carnal  (d), 
to  wormip  that  fpirit  of  fupreme  truth  ?  Though 
we  pray,  and  faft  often,  yet  all  our  facrifices, 
as  they  are  polluted  by  the  impure  hands  where- 
with we  offer  them,  muft  be  offenfive,  and 
unacceptable  to  God  ;  and  the  more  they  are 
multiplied,  the  more  the  pure  and  fpotlefs  Deity 
muft  complain  of  them,  as  the  grievance  is 
thereby  enhanced.  Thus,  by  his  prophet,  he 
complained  of  his  people  of  old  :  "  Your  new 
<£  moons,  faith  he,  and  your  appointed  feafts,  • 
tc  my  foul  hateth  :  they  are  a  trouble  to  me ; 
"  I  am  weary  to  bear  them :  therefore, 
"  when  you  fpread  forth  your  hands,  I  will 
<c  hide  mine  eyes  from  you,  and,  as  it  were, 
"  turn  my  back  upon  you  with  difdain  :  but, 
u  if  you  will  warn  you,  and  make  you  clean, 
"  then  come,  and  let  us  reafon  together  (e]  :" 
as  if  he  had  faid,  then  let  us  converfe  together, 
and  if  there  be  any  difference  between  us,  let 

(<•)  eofi/  t7*Ej.         (</)  i«'p»x.oi  >c^  -iJ/£frsM.         (f)  Ifai.  i. 

US 


Left.  JCXIII.  6f  Purity  of  Life. 
iis  talk  over  the  matter,  and  fettle  it  in  a  friend- 
ly  manner,  that  our  complaints  may  be  turned 
into  mutual  embraces,  and  all  your  fins  being 
freely  and  fully  forgiven,  you  may  be  reftored 
to  perfect  innocence  :  «  Though  your  fins  be 
"  as  fcarlet,  they  fhall  be  as  white  as  fnow  ; 
"  though  they  be  redder  than  crimfon,  they 
"  mall  be  whiter  than  wool :  wa&  yourfelves, 
"  and  I  will  alfo  wafh  you,  and  moft  complete- 
<£  ly  wipe  away  all  your  ftains." 

But  that  we  may  be  the  better  provided  for 
this  ufeful,  and  altogether  neceflary  exercife  of 
cleanfing  our  hearts  and  ways,  and  apply  to  it 
with  the  greater  vigour,  let  us  dwell  a  little  upon 
that  facred  expreflion  in  the Pfalms,'*  Wherewith 
'<  fhall  a  young  man  purify  his  way?"  The 
anfwer  is;  *c  By  taking  heed  thereto  according 
"  to  thy  word(/)."  In  this  queftion,  feveral 
things  offer  themfelves  to  our  obfervation. 

i .  That,  without  contrdverjy  (g)y  purity  of 
life,  or  converfation,  is  a  moft-  beautiful  and 
defirable  attainment,  and  that  it  mutt,  by  all 
means,  begin  at  the  very  fountain,  that  is,  the 
heart ;  whence,  as  Solomon  obferves,  cc  pro- 
<c  ceed  the  iffues  of  life."  In  the  beginning  of 
the  pfalm,  they  are  pronounced  blefTed,  "  Who 
*c  are  pure,  or  undefiled  in  the  way,  who  walk 

(/)    Pfal.  CX'ix.  9.  (g)    cwsXoysuAfc'f. 

S  «  in 


25S  Of  Purity  of  Life.        Left.  XXIII. 

<{  in  the  law  of  the  Lord."  And,  in  another 
place,  "  Truly  God  is  good  to  Ifrael,  fays  the 
"  Pfalmift,  even  to  fuch  as  are  of  a  clean 
"  heart  (b}~  And  the  words  of  our  Saviour  to 
this  purpofe  are,  {t  Blefled  are  the  pure  in  heart, 
€t  for  they  mall  fee  God  (*)."  Nor  is  the  true 
and  genuine  heauty  of  the  foul  any  thing  diftincT: 
from  this  purity  and  fanclity ;  this  is  the  true 
image  of  its  great  Creator}  that  golden  crown, 
which  mod  unhappily  dropt  off  the  head  of 
man,  when  he  fell  :  fo  that,  with  the  greateft 
juftice,  we  may  lament  and  fay,  "  Woe  unto 
"  us  that  we  have  finned."  And  it  is  the  gene- 
ral defign  and  intention  of  all  religion,  all  its 
myfteries,  and  all  its  precepts,  that  this  crown 
may  be  again  reflored,  at  leaft,  to  fome  part  of 
the  human  race,  and  this  image  again  ftamped 
upon  them;  which  image,  when  fully  com- 
pleated,  and  for  ever  confirmed,  will  certainly 
conftitute  a  great  part  of  that  happinefs,  we 
no.w  hope  for,  and  afpire  after.  Then,  we 
truft,  we  fhall  attain  to  a  more  full  conformity 
and  refemblance  to  our  beloved  head.  And, 
even  in  this  wayfaring  flate,  the  more  deeply 
and  thoroughly  our  fouls  are  tinctured  with  the 
divine  flame  of  charity,  joined  with  this  beautiful 
purity,  the  more  we  referable  him,  "  who  is  . 

(£)  Pfal.  Ixxiii.  r.  (/)  Matth.  v.  8. 

"  white 


Led.  XXIII.       Of  Purity  of  Life.  259 

'*  white  and  ruddy,  and  fairer  than  the  fons  of 
"  men."  The  Father  of  mercies  has  made 
choice  of  us,  that  we  may  be  holy  ;  the  Son  of 
God,  bleflfed  for  ever,  has  once  for  all  fhed  his 
blood  upon  earth,  in  order  to  purify  us,  and 
daily  pours  out  his  fpirit  from  heaven  upon  us, 
for  the  fame  purpofe. 

But  to  cunlider  the  matter  as  it  is  in  itfelf, 
where  is  the  perfon,  that  does  not,  even  by.  the 
force  of  natural  inftindt,   difdain  filth  and  nafti- 
nefs,  or  at  lead  prefer  to  it  purity  and  neatnefs 
of  body  ?  Now,   as  the  foul  greatly  excells  the 
body,  fo  much  the  more  deiirable  is  it,  that  it 
fhould  be  found  in  a  ftate  of  beauty  and  purity. 
In  like  manner,  were  we  to  travel  a  journey, 
who  would  not  prefer  the  plain  and  clean  way 
to  one  that  were  rough  and  dirty  ?  But  the  way 
of  life,  which  is  not  the  cafe  in  other  matters, 
will  be  altogether  fuch  as  you  would  have  it, 
or  chufe  to  make  it.     With  God's  affiftance, 
and  the  influence  of  his  grace,  a  good  man  is  at 
pains  to  purify  his  own  way  ;  but  men  of  an 
impure  and  beaftly  difpofition,  who  delight  to 
wallow  in  the  mire,  may  always  eafiiy  obtain 
their  fordid   wilh.     But  I  hope  that  you,  dif- 
daining  fuch  a  brutifh  indignity,  will,  in  prefe- 
rence to  every  thing  elfe,  give  your  moft  ferious 
attention  to  this  enquiry,  by  what  means  even 
young  men  and  boys  may  purify  their  way,  and, 
S  2  avoiding 


Of  Purify  of  Life.  Left.  XXIII. 
avoiding  the  dirty  paths  of  the  common  fort  of 
mankind,  walk  in  fuch  as  are  more  pleafant  and 
agreeable. 

2;  Obferve,  that  purity  is  not  fuch  an  eafy 
matter,  that  it  may  fall  by  chance  in  the  way 
of  thofe  that  are  not  in  quell  of  it,  but  a  work 
of  great  art  and  induftry.  Hence  you  may  alfo 
learn,  that  the  way,  even  of  young  men  or 
boys(^),  ftand  very  much  in  need  of  this  care- 
ful  attention.  It  is  indeed  true,  that,  in  fome 
refpecl,  the  reformation  of  youth  is  eafier,  and 
fooner  accomplimed,  that  they  are  not  ac- 
cuftomed  to  mamefol  and  wicked  ways,  nor 
confirmed  in  finful  habits ;  but  there  are  other 
regards,  wherein  it  is  more  difficult  to  reduce 
that  period  of  life  to  purity,  particularly,  as  it 
is  more  ftrongly  imprefled  with  the  outward 
objects  that  furround  it,  and  eafily  difpofed  to 
imbibe  the  very  worft :  the  examples  and  in- 
citements to  vice  befet  youth  in  greater  abun- 
dance, and  thofe  of  that  age  are  more  apt  to  fall 
in  with  them. 

But,  whatever  may  be  faid  of  the  eafinefs  or 
difficulty  of  reforming  youth  and  childhood,  it  i$ 
evident  from  this  queftion,  which,  without  doubt, 
is  propofed  with  wifdom  and  ferioufnefs,  that 
this  matter  is  within  the  verge  of  poffibility,  and 

(/*)  The  Hebrew  word  ufed  in  the  text,  properly  fignifies  x 
boy. 

Of 


Left.  XXIII.         Of  Purity  of  Life.  26* 

of  the  number  of  fuch  as  are  fit  to  be  attempted. 
Youth  is  not  fo  headftrong,  nor  childhood  fo 
foolifh,  but  by  proper  means  they  can  be  bent 
and  formed  to  virtue  and  piety.  Notwithftand- 
ing  the  Irregular  defires  and  forwardncfs  (/)  of 
youth,  and  that  madnefs,  whereby  they  are 
hurried  to  forbiden  enjoyments,  there  are  words 
and  expreffions  that  can  foothe  this  impetuofi- 
ty,  even  fuch,  that  by  them  youth  can  tame 
and  compofe  itfelf,  "  By  attending  to  itfelfand 
"  its  ways,  according  to  thy  word  :"  that  match- 
lefs  word,  which  contains  all  thofe  particular 
words  and  expreffions,  not  only  that  are  proper 
to  purify  and  quiet  all  the  motions  and  affections 
of  the  foul,  but  alfo,  by  a  certain  divine  power, 
are  wonderfully  efficacious  for  that  purpofe.  And 
what  was  faid  of  old,  concerning  Sparta,  and  its 
difcipline,  may  be,  with  much  greater  truth,  af- 
ferted  of  the  divine  law,  and  true  religion,  viz. 
that  it  had  a  furprizing  power  to  tame  and  Jubdue 
mankind  (in}*  And  this  leads  us  directly  to  the 
anfwer  of  the  quefUon  in  the  text ;  "  By  attend- 
<{  ing  thereto,  according  to  thy  word." 

This  is  not,  therefore,  to  be  done  according 
to  our  philofophy,  but  according  to  thy  word, 
O  eternal  light,  truth,  and  purity  !  The  philofo- 
phy of  the  heathens,  it  is  true,  contains  fome 

(/)  tZx&.i;®*,   a9te'</.ar*K  (/»)   Aa^ac-J^sTON 

S  mora 


262  Of  Purity  of  Life.        Led.  XXIII. 

moral  inftruclions  and  precepts,  that  are  by  no 
means  defpicable  ;  but  this  is  only  fo  far  as  they 
are   agreeable   to  the  word  of  God,  and  the 
divine  law,  though  the  philofophers  themfelves 
knew  nothing  of  it :  but  the  only  perfect  fyftem 
of  moral  philofophy,  that  ought  to  be  univer- 
fally  received,  -is  the  doctrine  of  Chriftianity. 
This  the  antient  fathers  of  the  primitive  church 
have  afTerted,  and  fully  proved,  to  the  honour 
of  our  religion.     But  thofe,  who  ipend  their 
Jives  in  the  ftudy  of  philofophy,  can  neither 
reform  themfelves  nor  others,  if  nature  be  but 
a  little  cbftinate  ;  and  their  wifdom,  when  it 
floes  its  utmoftj  rather  conceals  vices,  than  era- 
dicates them  j  but  the  divine  precepts  make  fo 
great  a  change  upon  the  man,  and,   fubduing 
his  old  habits,  fo  reform  him,  that  you  would 
not  know  him  to  be  the  fame.     If  any  of  you 
then  afpire  to  this  purity  of  mind  and  way,  you 
muft,  with  all  poflible  care,  conform  yourfelf, 
and  every  thing  about  you,  to  the  inftruclions 
and  precept^  of  this  divine  word.     Nor  think 
this  a  hard  faying;  for  the  fiudy  of  purity  has 
nothing  in  it  that  is  unpleafant  or  difagreeable, 
unlefs  you  think  it  a  grievance  to  become  like 
unto  God. 

Confider  now,  young  men,  nay  you,  who, 
without  offence,  will  fuffer  yourfelves  to  be 
called  boys  3  confider,  I  fay,  wherein  confifts  that 

true 


Led.  XXIV.     Of  Purity  of  Life.  263 

true  wifdom,  which  deferves  to  be  purfued 
with  the  cnoft  earned  ftudy  and  application,  and 
whereby,  if  you  will,  you  may  far  exceed  thofe 
that  are  your  fuperiors  in  years  j  be  ambitious 
to  attain  the  advantage  mentioned  in  the  text, 
and  confequently  the  condition  upon  which  it 
depends,  for  they  are  infeparably  connected 
together  ;  reconcile  your  minds  to  a  ftrift  at- 
tention to  your  way?,  according  to  the  divine 
word,  and  by  this  means  (which  is  a  very  rare 
attainment)  you  will  reconcile  youth,  and  even 
childhood,  to  the  purity  here  recommended : 
account  the  divine  Word  and  precepts  prefera- 
ble to  your  daily  food,  yea,  let  them  be  dearer 
to  you  than  your  eyes,  and  even  than  life  itfelff 


LECTURE    XXIV, 
Before  ths  COMMUNION. 

IT  is  the  advice  of  the  wife  man,  "  ETvvell  at 
"  home,  or  vvkh  yourfelf ;"  and  tho'  there 
are  very  few  that  do  this,  yet  it  is  furprifing,  that 
the  greateft  part  of  mankind  cannot  be  prevail- 
ed upon,  at  leaft,  tovifit  :hemfelves  fometimes; 
but,  according  to  the  faying  of  the  wife  Solomon, 
84  '<  Tho 


264  Exhortation          Left.  XXIV. 

<f  The  cy«s  of  the  fool  are  in  the  ends  of  the 
£<  earth."  It  is  the  peculiar  property  of  the 
human  mind,  and  its  fignal  privilege,  to  re- 
flect upon  itfelf ;  yet  we,  foolifhly  neglecting 
this  moft  valuable  gift,  conferred  upon  us  by 
our  Creator,  and  the  great  ornament  of  our  na- 
.ture,  fpend  our  lives  in  a  brutim  thoughtleflhefs. 
Was  a  man,  not  only  to  turn  in  upon  himfelf, 
carefully  to  fearch  and  examine  his  own  heart, 
and  daily  endeavour  to  improve  it  more  and 
more  in  purity,  but  alfo  to  excite  others,  with 
whom  he  converfed,  to  this  laudable  practice, 
by  feafonable  advice,  and  affecting  exhortations, 
he  wpuld  certainly  think  himfelf  very  happy  in 
thefe  exercifes.  Now,  though  this  expedient 
is  never  unfeafonable,  yet  it  will  be  particular- 
ly proper,  on  fuch  an  occalion  as  this,  to  try 
it  upon  yourfelvcs,  as  you  are  not  ignorant, 
that  it  is  the  great  apoflolical  rule,  with  refpect 
to  all  thatarecalled  to  celebrate  the  divine  myfte- 
ries,  "  that  every  man  examine  himfelf,  and 
"  fo  let  him  eat  of  that  bread,  and  drink  of  that 
«  cup  (a)" 

I  do  not  here  intend  a  full  explication  of  this 
ipyfteiy,  but  only  to  put  you  in  mind,  that,  in 
order  to  a  faving  ufe,  and  participation  thereof,  a 
twofold  judgment  mutt,  of  neceffity,  be  formed  -, 

(a)  I  Cor.  ;d.  28. 

the 


Left.  XXIV.  before  the  Communion. 
the  firft  with  refpedt  to  our  own  fouls,  and  the 
other  to  that  of  the  Lord's  body.  Thefe  the 
Apoflle  confiders  as  clofely  conneded  together, 
and  therefore  expreffes  both  by  the  fame  word. 
The  trial  we  are  to  make  of  ourfelves,  is  indeed 
expreffed  by  the  word  &*/w*£si»,  which  fignifies  to 
prove,  or  to  try  ;  but  immediately  after  he  ex- 
preffes it  by  judging  ourfelves,  <c  for  if  we  would 
"  judge  ourfelves,  &c.  (£)"  whereas,  in  the 
preceding  verfes,  he  had  mentioned  the  other 
judgment  to  be  formed,  and  exprefled  it  by  the 
fame  word  &**?««»,  which  iignifies  to  judge  or 
difcern,  cf  Not  difcerning  the  Lord's  body  (c)" 
And  this  is  that  which  renders  a  vaft  many  un- 
worthy of  fo  great  an  honour ;  they  approach 
this  heavenly  feaft,  without  forming  a  right 
judgment,  either  of  themfelves,  or  of  it :  but, 
that  we  form  a  judgment  of  ourfelves,  it  is  ne- 
ceflary,  that  we  firfl  bring  ourfelves  to  an  im- 
partial trial :  and,  to  be  fure,  I  fhould  much 
rather  advife  you  to  tfris  inward  felf-examination, 
and  heartily  wi(h  I  could  perfuade  you  to  it, 
than  that  you  mould  content  yourfelves  with  a, 
lifelefs  trial  of  your  memory,  by  repeating  com- 
pofitions  on  this  fubjedt. 

Coniider  with  yourfelves,  pray,  and   think 
{i:rioufly,    what  madnefs,   what  unaccountable 

(3)  Et  yetf  ictvrvs  ciixf wof*i». 

(</)    M^  hzXfHV»  T»  ffUptX.  TU  HVfOt. 

folly 


266  Exhortation  Left. 

folly  it  is,  to  trifle  with  the  Majefty  of  the  mod 
high  God,  and  to  offer  to  infinite  wifdom  the 
facrifices  of  diftraclion  and  folly  ?  Shall  we, 
who  are  but  infignificant  worms,  "  thus  pro- 
"  voke  the  Almighty  King  to  jealoufy  (d),"  as 
if  we  were  ftronger  than  he,  and,  of  purpofe, 
run  our  heads,  as  it  were,  againft  that  power, 
the  flighted  touch  whereof  would  crui'h  us  to 
duft  ?  Do  we  not  know,  that  the  fame  God, 
who  is  an  enlivening  and  faving  light  to  all  that 
wormip  with  humble  piety,  is,  neverthelefs,  a 
confuming  fire  to  all  the  impious  and  profane, 
who  pollute  his  facrifices  with  impure  hearts 
and  unclean  hands  ?  And  that  thofe  efpecially, 
who  have  been  employed  in  his  church,  and  in 
the  divine  offices,  yet  have  not  experienced  his 
influence  as  a  pure  and  mining  light,  will  una- 
voidably feel  him  as  a  flaming  fire  ?  Let  his  faints 
rejoice  and  exult  before  God,  for  this  he  not 
only  allows,  but  even  commands  j  yet  let  even 
thofe  of  them,  who  have  made  the  greatefl  ad- 
vances in  holinefs,  remember,  that  this  holy 
and  fpiritual  joy  is  to  be  joined  with  holy  fear 
and  trembling :  nay,  the  greater  progrefs  they 
have  made  in  holinefs,  the  more  deeply  will 
they  feel  this  imprefled  upon  their  minds,  fo  that 
|hey  can  by  no  means  forget  it.  "  The  great 


eye 


.  XXIV.  before  the  Communion  .  267 
"  eye  is  over  us,  let  us  be.afraid(^)."  Great  is  our 
God,  and  holy  ;  even  the  angels  worihip  him. 
Let  his  faints  approach  him,  but  with  humility 
and  fear  ;  but,  as  for  the  flothful,  and  thofe 
that  are  immerfed  in  guilt,  that  fecurely  and 
with  pleafure  indulge  themfelves  in  impure  af- 
fections, let  them  not  dare  to  come  near.  Yet, 
if  there  are  any,  let  their  guilt  arid  pollution  be 
ever  fo  great,  who  find  arifing  within  them  a 
hearty  averfion  to  their  own  impurity,  and  an 
earneft  defire  after  holinefs;  behold  there  is 
opened  for  you  a  living  and  pure  fountain,  mod 
effectual  for  cleanfingand  wafliingaway  all  fort 
of  ftains,  as  well  as  for  refrefliing  languishing 
and  thirfty  fouls.  And  he  that  is  the  living  and 
never-failing  fountain  of  purity  and  grace,  en- 
courages, calls,  and  exhorts  you  to  come  to  him, 
"  Come  unto  me,  all  ye  that  arc  athirft,  &c." 
And  again,  "  All  that  the  Father  giveth  mea 
"  (hall  come  unto  me,  and  him  that  cometh 
cc  unto  me,  I  will,  by  no  means,  reject  or  caft 
«'  out  (/)." 

Afk  yaurfelves,  therefore,  what  you  would 
be  at,  and  with  what  difpofitions  you  come  to 
this  moft  facred  table  ?  Say,  whither  art  thou 
going,  and  what  feekeft  thou,  O  my  foul  ?  For 
it  would  be  an  inflance  of  the  moft  extravagant 


(e)  oppapiV*  -rfoMv./.iv.  (f)  John  vi.  37. 

floth 


268  Exhortation  Left.  XXIV 

floth  and  folly  to  fet  about  a  matter  of  fo  great 
importance,  and  fo  ferious,  without  any  end, 
without  the  profpefl  of  any  advantage,  and 
therefore  without  any  fericus  turn  of  mind,  or 
as  one  doing  nothing ;  yet  this  is  the  cafe  of 
vaft  numbers,  that  meet  together  in  divine  af- 
femblies,  and  at  this  holy  facrament.  Is  it  any 
wonder,  that  thofe  {hould  find  nothing,  who 
abfolutely  have  nothing  in  view  ?  and  that  he, 
who  is  bound  for  no  harbour,  fliould  meet  with 
no  favourable  wind  ?  They  give  themfelves  up 
to  the  torrent  of  cuftom,  and  fleer  not  their 
courfe  to  any  particular  port,  but  fluctuate  and 
know  not  whither  they  are  carried  -,  or,  if  they 
are  alarmed  with  any  fting  of  confcience,  it  is 
only  a  kind  of  inconiiderate  and  irregular  motion, 
and  reaches  no  further,  than  the  exterior  furface 
of  facred  inftitutions.  But,  as  for  you,  who, 
according  to  the  expreffion  of  the  angels,  <c  Seek 
"  Jefus,  fear  not,  you  will  certainly  find  him, 
<f  and  in  him  all  things :  for  it  hath  pleafed  the 
5C  Father,  that  in  him  all  fullnefs  (hould 
<e  dwell  (g)  i"  fo  that  in  him  there  is  no  vacuity, 
and  without  him  nothing  elfe  but  emptinefs 
and  vanity;  let  us  embrace  him,  therefore,  with 
pur  whole  hearts,  and  on  him  alone  let  us  de- 
pend and  rely. 

fe)  Col.  i.  19. 

]Let 


Led.  XXIV.     before  the  Communion. 

Let  his  death,  which  we  commemorate  by 
this  myftery,  extinguish  in  us  all  worldly  affec- 
tions :  may  we  feel  his  divine  power  working  us1 
into  a  conformity  to  his  facred  image;  and 
having  our  ftrength,  as  it  were,  renewed  by  his 
means,  let  us  travel  towards  our  heavenly  coun- 
try, conftamly  following  him  with  a  refolute  and 
accelerated  pace. 

The  concern  of  purifying  the  heart  in  good 
earneft,  taking  proper  meafures  for  conforming 
Che  life  to  the  rules  of  the  gofpel,  is  equally  in- 
cumbent upon  all.  For  this  is  the  great  and 
true  defign  of  all  divine  worfhip,  and  of  all  re- 
ligious inftitutions  ;  though  the  greater  part  of 
mankind  fatisfy  themfelves  with  the  outward 
furface  of  them,  and  therefore  catch  nothing 
but  fhadows  in  religion  itfelf,  as  well  as  in  the 
other  concerns  of  life.  We  have  public  prayers, 
and  folemn  facraments  ;  yet  if,  amidft  all  thefe, 
one  (hould  look  for  the  true  and  lively  charac- 
ters of  ChriAian  faith,  or,  in  the  vaft  numbers 
that  attend  thefe  inftitutions,  he  fhould  fearch 
for  thofe  that,  in  the  courfe  of  their  lives,  ap- 
prove themfelves  the  true  followers  of  their 
great  Mafter,  he  would  find  reafon  to  compare 
them  to  "  a  few  perfons,  fwimming  at  a  great 
"  diftance  from  one  another,  in  a  vaft  o- 


(/>)  Apparent  ran  nantes  in  gurgitc  vafto. 


270  Exhortation  Left.  XXIV. 

It  has  been  obferved  long  ago  by  one,  **  that 
<e  in  Rome  itfelf  he  had  found  nothing  of 
"  Rome  (i)  j"  which,  with  too  great  truth, 
might  be  applied  to  religion,  about  which  we 
make  fo  great  a  buftle  at  prefent :  there  is  fcarce 
any  thing  at  all  of  religion  in  it  j  unlefs  we  ima- 
gine that  religion  confifts  of  words,  as  a  grove 
does  of  trees.  For,  if  we  fuppofe  it  lies  in  the 
mortification  of  fin,  unfeigned  humility,  bro- 
therly charity,  and  a  noble  contempt  of  the 
world  and  the  flefh,  "  whither  has  it  gone 
<£  and  left  us  (k)."  As  for  you,  young  Gentle- 
men, if  you  would  apply  to  this  matter  in  good 
earned,  you  muft,  of  neceffity,  beftow  fome 
time  and  pains  upon  it,  and  not  fondly  dream, 
that  fuch  great  advantages  can  be  met  with  by 
chance,  or  in  confequence  of  a  negligent  and 
fuperficial  enquiry.  If  we  are  to  alter  the 
courfe  of  our  life  for  die  time  to  come,  we  muft 
look  narrowly  into  our  conduct  during  the  pre- 
ceding part  of  it ;  for  the  meafures  to  be  taken 
for  the  future  are,  in  a  great  degree,  fuggefted 
by  what  is  paft.  He  acts  wifely,  and  is  a  happy 
man,  who  frequently,  nay  daily  reviews  his 
words  and  actions ;  becaufe  he  will,  doubtlefs, 
perform  the  fame  duty  with  greater  eafe,  and 

(/)  Se  in  Romse,  Romaj  nihil  inveniffe. 

to 


Led.  XXIV.     before  the  Communion.  271 

to  better  purpofe,  when  he  is  called  to  it,  with 
more  than  ordinary  folemnity.  And,  there- 
fore, they,  who  have  experienced  how  pkafant 
this  work  is,  and  what  a  mixture  of  utility  is 
joined  with  this  pleafure,  will  apply  to  it  with 
a  chearful  mind,  whenever  opportunity  requires 
it ;  as  to  others,  they  muft,  of  neceffity,  fe$ 
about  it  fome  time  or  other :  I  fay  of  neceffity, 
if  1  am  allowed  to  fay  it  is  neceffary  to  avoid  the 
wrath  to  come,  and  to  obtain  peace  and  fal- 
vation.  Repentance  may  poffibly  appear  a  la- 
borious and  unpleafant  work  to  our  indolence, 
and,  to  repent ,  may  feem  a  harfh  expreffion  ;  to 
pcrim,  however,  is  ftill  more  harfh  ;  but  a  fm- 
ful  man  has  no  other  choice.  Our  Lord,  who 
is  truth  itfelf,  being  acquainted  with  the  cruel 
execution  performed  by  Herod  upon  the  Gali- 
leans, takes  this  opportunity  to  declare  to  his 
hearers,  that,  "  unlefs  they  repented,  they  fhould 
«'  all  likewife  perifh  (/)."  The  Saviour  of  the 
world,  it  is  true,  came  for  this  very  purpofe, 
that  he  might  fave  thofe  that  were  miferable  and 
loft,  from  the  fatal  neceffity  of  being  utterly  un- 
done j  but  he  never  intended  to  take  away  the 
happy  and  pleafant  neceffity  of  repentance : 
nay,  he  ftrengthened  the  obligation  to  it,  and 
impofed  it  as  a  duty,  infeparably  connected  with 

(/)  Luke  xiii.  5. 

grace 


Exhortation  Led. 

grace  and  happinefs ;  and  this  connexion  he  not 
only  preached  in  expreffions  to  the  fame  purpofd 
with  his  forerunner  John  the  Baptift,  but  even 
in  the  very  fame  words ;  "  Repent  ye,  for  the 
*c  kingdom  of  heaven  is  at  hand  (m)"  And 
in  another  place,  having  told  us,  that  he  came 
<c  not  to  call  the  righteous,  but  finners  («)," 
he  immediately  adds  to  what  he  called  thofd 
finners  j  not  to  a  liberty  of  indulging  them- 
felves  in  fin,  but  from  fin  to  repentance.  His 
blood,  which  was  fhed  on  the  crofs,  is  indeed 
a  balfam  more  precious  than  all  the  balm  of 
Gilead  and  Arabia,  and  all  the  ointments  of 
(he  whole  world ;  but  it  is  folely  intended  fof 
curing  the  contrite  in  heart. 

But,  alas !  thatgrofs  ignorance  of  God,  that 
overclouds  our  mind,  is  the  great  and  the  un- 
happy caufe  of  all  the  guilt  we  have  contract- 
ed, and  of  that  impenitence  which  engages  us 
to  continue  in  it.  Had  men  but  the  leaft  know- 
ledge, how  difagreeable  and  hateful  all  finfulpollu- 
tion  renders  us  to  his  eternal  and  infinite  purity  ; 
and,  on  the  other  hand,  what  a  likenefs  to  him 
we  attain  by  holinefs,  and  how  amiable  we  are 
thereby  rendered  in  his  fight,  they  would  look 
upon  this  as  the  only  valuable  attainment,  they 
would  purfue  it  with  the  mod  vigorous  efforts 

(w)  Matth,  iv.  7.  (»)  Matth.  ix.  13. 

Of 


Left.  XXIV.  before  the  Communion.  273 
of  their  minds,  and  would  make  it  their  conftant 
ftudy  day  and  night,  that,  according  to  the  di- 
vine advice  of  the  Apoftle,  '*  being  cleanfed 
*c  from  all  filthinefs  of  the  flefh  and  fpirit,  they 
*c  might  perfect  holinefs  in  the  fear  of  God  (o)." 


An  EXHORTATION  to  the 
STUDENTS,  upon  their  return  to  the  UNI^ 
VERSITY  after  the  Vacation. 

WE  are  at  laft  returned,  and  fome,  for  the 
firft  time,  brought  hither  by  that  fupreme 
hand,  which  holds  the  reins  of  this  vaft  uni- 
verfe,  which  rules  the  ftormy  winds,  and  fwel- 
ling  fea,  and  diftributes  peace  and  war  to  na- 
tions, according  to  its  pleafure.  The  great 
Lord  of  the  univeffe,  and  Father  of  mankind; 
while  he  rules  the  world  with  abfolute  fway, 
does  not  defpife  this  little  flock,  provided  we 
look  up  unto  him,  and  humbly  pray,  that  we 
may  feel  the  favourable  effects  of  his  prefence 
and  bounty  ;  nay,  he  will  not  difdain  to  dwell 
Within  us,  and  in  our  hearts,  unlefs  we,  through 

(c)  2  Cor.  vii.  i. 

f  folly, 


274  Exko  lath",  to  tie  Students, 

folly,  and  ignci  /  -•  ^i.  our  true  h'ippinefs,  mut 
the  door  againft  Turn,  when  he  offers  to  come 
in.  He  is  the  moft  high,  yet  has  chofen 
the  humble  heart  for  the  moft  agreeable  place 
of  his  refidence  on  this  earth :  but  the  proud 
and  haughty,  who  look  with  difdain  on  their 
inferiors,  he,  on  his  part,  defpifes,  and  beholds, 
as  it  were,  afar  off.  He  is  moft  holy,  and 
dwells  in  no  hearts,  but  fuch  as  are  purged 
from  the  drofs  of  earthly  affections;  and  that 
thefe  may  be  holy,  and  really  capable  of  re- 
ceiving his  facred  Majefty,  they  muft  of  necef- 
fity  be  purified.  <{  Know  ye  not,  fays  the  di- 
cc  "vine  Apeftie,  that  you,  even  your  bodies, 
"  are  the  temples  of  the  Holy  Ghoft  (a),"  and 
therefore  are  to  be  prefer ved  pure  and  holy  ?  but 
the  mind,  that  dwells  within  them,  muft  be 
flill  more  holy,  as  being  the  prieft  that,  with 
conftant  and  unwearied  piety,  offers  up  the  fa- 
crifices  and  fweet  incenfe  of  pious  affections, 
chearful  obedience,  ardent  prayers,  and  divine 
praifes,  to  the  Deity  of  that  temple. 

Of  your  ftudies,  and  exotic  learning,  I  intend" 
not  to  fay  much.     The   knowledge,  I  own, 
that  men  of  letters,  who  are  the  moft  indefa- 
tigable in  ftudy,  and  have  the  advantage   of 
the  greateft  abilities,  can  poffibly  attain  to,  is  at 

(*)  1  Cor.  vi.  19. 

beft 


Exhortation  to  the  Stu&ii&s.  275 
beft  but  very  fmall.  But  fince  the  knowledge 
of  languages  andfciences,  however  inconfidera- 
b!c  it  may  be,  is  the  bufinefs  of  this  fociety  of 
ours,  and  of  that  period  of  years  you  are  to  pafs 
here,  let  us  do,  pray,  as  the  Hebrews  exprefs  it, 
«'  the  work  of  the  day  while  the  day  lafts  [b]  i" 
"  for  tir»e  flips  filently  away,  and  every  fucceed- 
c<  ing  hour  is  attended  with  greater  disadvantages 
"  than  that  which  went  before  it  (c)." 

Study  to  acquire  fuch  a  philofophy  as  is  not 
barren  and  babbling,  but  folid  and  truej  not 
fuch  an  one  as  floats  upon  the:  furface  of  endlefs 
verbal  controverfies,  but  one  that  enters  into  the 
nature  of  things  ;  for  he  fpoke  good  fenfe,  that 
faid,  "  The  philofophy  of  the  Greeks  was  a 
"  mere  jargon,  and  noife  of  words  (d)." 

You,  who  are  engaged  in  philofophical  en- 
quiries, ought  to  remember  in  the  mean  time, 
that  you  are  not  fo  flricl:ly  confined  to  that  ftudy, 
but  you  may,  at  the  fame  time,  become  profi- 
cients in  elocution  j  and,  indeed,  it  is  proper  you 
fhould.  I  would,  therefore,  have  you  to  apply 
to  both  thefe  ftudies  with  equal  attention,  that 
fo  you  may  not  only  attain  fome  knowledge  of 
nature,  but  alfo  be  in  condition  to  communicate 

(£)  Opus  diei  in  die  fuo. 
(c)  Tempus  nam  taciturn  fubruit,  horaq; 
Semper  praeteritadeterior  fubit. 


T  2  your 


Exhortation  to  the  Students. 
your  fentiments,  with  eafe,  upon  thofe  fubjects 
you  underftand,  and  clothe  your  thoughts  with 
words  and  expreffions  j  without  which,  all  your 
knowledge  will  differ  but  very  little  from  buried 
ignorance. 

In  joining  thefe  two  ftudies  together,  you  have 
not  only  reafon  for  your  guide,  but  alfo  Arifto- 
tle  himfelf  for  your  example  ;  for  we  are  told,  that 
it  was  his  cuftom  to  walk  up  and  down  in  the 
fchool  in  the  morning,  teaching  philofophy, 
particularly  thofe  fpeculative  and  more  obfcure 
points,  which  in  that  age  were  called  rationes 
acroamatict,  and  thus  he  was  employed,  till  the 
hour  appointed  for  anointing,  and  going  to  ex- 
ercife  (e)  :  but,  after  dinner,  he  applied  to  the 
more  entertaining  arts  of  perfuafion,  and  made 
his  fcholars  declaim  upon  fuch  fubjects  as  he 
appointed  them. 

But  to  return  to  my  own  province  ;  for,  to 
fay  the  truth,  I  reckon  all  other  things  foreign 
to  my  purpofe  ;  whatever  you  do,  with  regard 
to  other  ftudies,  give  always  the  preference  to 
facred  Chriftian  philofophy  ;  which  is,  indeed, 
the  chief  philofophy,  and  has  the  pre-eminence 
over  every  other  fcience,  becaufe  it  holds  Chrift 
to  be  the  head  (/),  in  whom  all  the  treafures  of 
wifdom  and  knowledge  are  hid.  This,  the  A- 


(r) 

pofllc 


Exhortation  to  the  Students.         277 
poftle  tells  us,  was  not  the  cafe  of  thofe  falfe 
Chriftians  in  his  time,  whofe   philofophy  re- 
garded only   fome  idle  fuperftitions,  and  vain 
obfervations.     Cultivate  therefore,   I  fay,    this 
facred  wifdom  fent  down  from  heaven,  "  Let 
"  this  be  your  main  ftudy  (g)  }  for  its  myfteries 
are  the  moft  profound,  its  precepts  the  mod 
pure,  and,  at  the  fame  time,  the  moft  pleafanr. 
In  this  ftudy,  a  weak  underftanding  will  be  no 
difadvantage,  if  you   have  but  a  willing  mind, 
and  ardent  defines.     Here,  if  any  where,  the 
obfervation  holds,    "  That  if  you  love  learning, 
"  you  cannot  fail  to  make  great  progrefs  there- 
«*  in  (£)."     For-  fome,  that  have  applied  with 
great  induftry  to  human  philofophy,  have  found 
it  to  be  like  a  difdainful  miftrefs,  and  loft  their 
labour  ;  but  divine  philofophy  invites  and  en- 
courages even  thofe  of  the  meaneft  parts. 

And,  indeed,  it  may  be  no  fmall  comfort 
and  relief  to  young  men  of  flow  capacities,  who 
make  but  little  progrefs  in  human  fciences, 
even  when  they  apply  to  them  with  the  moft 
exceffive  labour  and  diligence,  that  this  heaven- 
ly doctrine,  tho'  it  be  the  moft  exalted  in  its 
oVn  nature,  is  not  only  acceflible  to  thofe  of  the 
loweft  and  meaneft  parts,  but  they  are  chear- 


(g)  lv 

a^.    Ifoc.  ad  Dem. 


T  3  fully 


278  Exhortation  to  the  Students. 

fully  admitted  to  it,  gracioufly  received,  prefer^ 
red  to  thofe  that  are  proud  of  their  learning, 
and  very  often  advanced  to  higher  degrees  of 
knowledge  therein  j  according  to  that  of  the 
Pfalmift,  "  The  law  of  the  Lord  is  pure,  en- 
"  lightening  the  eyes  j  the  entrance  of  his  word 
cc  giveth  light,  it  givethalfo  underftanding  unto 
<e  the  fimple(z)."  You  therefore,  whom  fome 
very  forward  (k)  youths  leave  far  behind  in 
other  ftudies,  take  courage  ;  and  to  wipe  off 
this  {tain,  if  it  be  one,  and  compenfate  this  dif- 
couragement,  make  this  your  refugej  you  cannot 
pofiibly  arrive  at  an  equal  pitch  of  eloquence  or 
philofophy  with  fome  others,  but  what  hinders 
you,  pray,  from  being  as  pious,  as  modeft,  as 
meek  and  humble,  as  holy  and  pure  in  heart,  as 
any  other  perfon  whatever  ?  and,  by  this  means, 
in  a  very  mort  time,  you  will  be  completely 
happy  in  the  enjoyment  of  God,  and  live  for 
ever  in  the  blefTed  fociety  of  angels,  and  fpirits 
of  juft  men  made  perfect. 

But  if  you  want  to  make  a  happy  progrefs  in 
this  wifdom,  you  muft,  to  be  fure,  declare  war 
againft  all  the  iufts  of  the  world  and  the  flem, 
which  enervate  your  minds,  weaken  your 
ftrength,  and  deprive  you  of  all  difpofition  and 
fitnefs  for  imbibing  this  pure  and  immaculate 


Pfal.  cxix.  130.  (>f) 

do&rine. 


Exhortation  to  tke  Students.  279 
do&rine.  How  ftupid  is  it  to  catch  To  greedily 
at  advantages  fo  vaniming  and  fleeting  in  their 
nature,  if,  indeed,  they  can  be  called  advantages 
at  all  :  "  Advantages  that  are  carried  hither  and 
"  thither,  hurried  from  place  to  place  by  the 
"  uncertainty  of  their  nature,  and  often  fly  a- 
"  way  before  they  can  be  poffefled  (/)  ?"  An 
author,  remarkable  for  his  attainments  in  rein 
gion,  juflly  cries  out,  "  O  !  what  peace  and  tran- 
t(  quillity  might  he  poffefs,  who  could  be  prevail- 
<£  ed  upon  to  cut  off  all  vain  anxiety,  and  only 
<c  think  of  thofe  things  that  are  of  a  divine  and 
*e  faving  nature  (m)  !"  Peace  and  tranquillity  is, 
without  doubt,  what  we  all  feek  after,  yet  there 
are  very  few  that  know  the  way  to  it,  though 
it  be  quite  plain  anpl  open.  It  is  indeed  no 
wonder,  that  the  blind,  who  wander  about 
without  a  guide,  fhould  miflake  the  plained 
and  moft  open  path  -y  but  we  have  an  infallible 
guide,  and  a  moft  valiant  leader,  let  us  follow 
him  alone  ;  for  he,  that  treadeth  in  his  fleps, 
can  never  walk  in  darknefs. 


(/)   1»  a.iu 
mirturra. 


(«)  O  quiomnem  vanam  folicitudinem  amputaret,  &falutaria 
duntaxat  ac  divina  cogitaret,  quantam  quictem  &  pacem  pof- 
fideret  ! 

T  4  L<* 


£80         Exhortation  to  tie  Students] 

Let  us  pray. 

O!  INVISIBLE  God,  who  feefl  all  things; 
eternal  light,  before  whom  all  darknefs  is  light, 
and  in  comparifon  with  whom  every  other  light 
is  but  darknefs :  The  weak  eyes  of  our  under- 
Handing  cannot  bear  the  open  and  full  rays  of 
thy  inacceffible  light;  and  yet,  without  fome 
glimpfes  of  that  light  from  heaven,  we  can 
never  diredt  our  fteps,  nor  proceed,  towards  that 
country,  which  is  the  habitation  of  light.  May 
it  therefore  pleafe  thee,  O  Father  of  lights,  to 
fend  forth  thy  light  and  -thy  truth,  that  they 
may  lead  us  diredly  to  thy  holy  mountain. 
Thou  art  good,  and  the  fountain  of  goodnefs  5 
give  us  understanding,  that  we  may  keep  thy 
precepts.  That  part  of  our  paft  lives,  which 
we  have  loft  in  purfuing  fhadows,  is  enough, 
and  indeed  too  much  ;  bring  back  our  fouls  into 
the  paths  of  life,  and  let  the  wonderful  fweet- 
nefs  thereof,  which  far  exceeds  all  the  pleafures 
of  this  earth,  powerfully,  yet  pleafantly,  preferve 
us  from  being  drawn  afide  therefrom  by  any 
temptation  from  fin  or  the  world.  Purify,  we 
pray  thee,  our  fouls  from  all  impure  imagina- 
tions, that  thy  moft  beautiful  and  holy  image 
rnay  be  again  renewed  within  us,  and  by  con- 
templating thy  glorious  perfections,  we  may 
feel  daily  improved  wjthin  us  that  divine  fimi- 


Exhortation  t6  the  Students.  281 
litude,  the  perfection  whereof,  we  hope,  will 
at  laft  make  us  for  ever  happy  in  that  full  and 
beatific  vifion  we  afpire  after.  Till  this  moft 
blefled  day  break,  and  the  fhadows  fly  away, 
let  thy  Spirit  be  continually  with  us,  and  may 
we  feel  the  powerful  effects  of  his  divine  grace 
conftantly  directing  and  fupporting  our  fteps, 
that  all  our  endeavours,  not  only  in  this  fociety, 
but  throughout  the  whole  remaining  part  of  our 
lives,  may  ferve  to  promote  the  honour  of  thy 
blefled  name,  through  Jefus  Chrift  our  Lord, 
Amen. 


EXHORTATIONS 

T  O    T  H  E 

CANDIDATES 

For  the  DEGREE  of 

MASTER   OF   ARTS 

IN    T  HE 

UNIVERSITY  OF  EDINBURGH. 

By  ROBERT  LEIGHTON,  D.  D. 

PRINCIPAL    of  that   UNIVERSITY, 

A    N.  D, 

Afterwards  Archbiftiop  of  GLASGOW. 
Tranflated  from   the  ORIGINAL   LATIN. 


xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 


EXHORTATIONS  to  the  CANDIDATE* 
for  the  Degree  of  MASTER 


EXHORTATION      I. 


ERE  I  allowed  to  fpeak  freely  what 
I  fincerely  think  of  moft  of  the 
-  affairs  of  human  life,  even  thofc 


are 
importance,  and  tranfacled  with  the 

greateft  eagernefs  and  buttle,  I  fhould  be  apt  to 
fay,  "  that  a  great  ncife  is  made  about  the  mereft 
<c  trifles  (^2) :"  but  if  you  fhould  take  this  amifs, 
as  a  little  unfeafonable  upon  the  prefcnt  occafion, 
and  an  infult  upon  your  folemnity,  I  hope  you 
will  the  more  eafily  forgive  me,  that  I  place  in 
the  fame  rank,  with  this  philofophical  conven- 
tion of  yours,  the  moft  famous  councils  and  ge- 
neral aflemblies  of  princes  and  great  men  ;  and 
fay  of  their  golden  crowns,  as  well  as  your  crowns 
of  laurel,  "  that  they  are  things  of  no  value, 
"  and  not  worth  the  purchafing  (b).'\  Even 

(a)  Magno  conatu  magnas  nugas. 

p*iai;v. 

the 


$86  ExHORTA-flON     I. 

the  triumphal,  inaugural,  or  nuptial  proceffions 
of  the  greatefl  Kings  and  Generals  of  armies, 
-with  whatever  pomp  and  magnificence,  as  well 
as  art,  they  may  be  fet  off,  they  are,  after  all,  fo 
far  true  reprefentations  of  their  falfe,  painted, 
and  tinfel  happinefs,  that,  while  we  look  at 
them,  they  fly  away;  and,  in  a  very  (hort  time, 
they  are  followed  by  their  funeral  proceffions, 
which  are  the  triumphs  of  death  over  thofe 
•who  have,  themfelves,  triumphed  during  their 
lives.  The  fcenes  are  fliifted,  the  actors  alfo 
difappear ;  and,  in  the  fame  manner,  the  great- 
eft  (hews  of  this  vain  world  likewife  pafs  away. 
Let  us,  that  we  maylop  off  the  luxuriant  branches 
of  our  vines,  take  a  nearer  view  of  this  object,  and 
remember,  that  what  we  now  call  a  laurel  crown, 
•will  foon  be  followed  by  cyprefs  wreaths :  it 
will  be  alfo  proper  to  confider  how  many,  that 
in  their  time  were  employed,  as  we  are  now, 
have  long  ago  acted  their  parts,  and  are  now  con- 
figned  to  a  long  oblivion  j  as  alfo,  what  vaft 
numbers  of  the  riling  generation  are  following 
us  at  the  heels,  and,  as  it  were,  pufhing  us  for- 
ward to  the  fame  land  of  forgetful nefs ;  who, 
while  they  are  hurrying  us  away,  are  at  the 
fame  time  haftening  thither  themfelves.  All 
that  we  fee,  all  that  we  do,  and  all  that  we 
are,  are  but  mere  dreams ;  and  if  we  are  not 
fenfible  of  this  truth,  it  is  becaufe  we  are  ftill 

afleep : 


EXHORTATION    I.  287 

afleep:  none  but  minds  that  are  awake  can 
difcern  it  ;  they,  and  they  only,  can  perceive 
and  defpife  thefe  illujtons  (c)  of  the  night.  In 
the  mean  time,  nothing  hinders  us  from  fub- 
mitting  to  thefe,  and  other  fuch  cuftomary  for- 
malities, provided  our  doing  it  interfere  not 
with  matters  of  much  greater  importance,  and 
profpeds  of  a  different  and  more  exalted  nature. 
What  is  it,  pray,  to  which,  with  the  moft  ar- 
dent wifties,  you  have  been  afpiring,  through- 
out the  whole  courfe  of  thefe  four  laft  years? 
Here  you  have  a  cap  and  a  title,  and  nothing  at 
all  more.  But,  perhaps,  taking  this  amifs,  you 
fecretly  blame  me  in  your  hearts,  and  wim  me 
to  congratulate  you  upon  the  honour  you  have 
obtained.  I  chearfully  comply  with  your  defire, 
and  am  willing  to  explain  myfelf.  Thefe  fmall 
prefents  are  not  the  principal  reward  of  your 
labours,  nor  the  chief  end  of  your  ftudies  ;  but 
honorary  marks  and  badges  of  that  erudition  and 
knowledge,  wherewith  your  minds  have  been 
ftored  by  the  uninterrupted  labours  of  four  whole 
years.  But  whatever  attainments  in  learning 
you  have  reached,  I  would  have  you  ferioufly 
to  reflect,  how  inconfiderable  they  are,  and 
how  little  they  differ  from  nothing  ;  nay,  if 
what  we  know  is  compared  with  what  we 


know 


£88  EXHORTATION    I. 

know  not,  it  will  be  found  even  vaftly  lefs  thari 
nothing:  at  leaft,  it  is  an  argument  of  little 
knowledge,  and  the  fign  of  a  vain  and  weak 
mind,  to  be  puffed  up  with  an  overbearing  opi- 
nion of  our  own  knowledge  :  while,  on  the 
contrary,  it  is  an  evidence  of  great  proficiency 
in  knowledge,  to  be  fenfible  of  our  ignorance 
and  inability.  "  He  is  the  wifeft  man,  fays 
«f  Plato,  who  knows  himfelf  to  be  very  ill  qua- 
ct  lifted  for  the  attainment  of  wifdom  (</)." 
Whatever  be  in  this,  we  often  find  the  fciences 
sand  arts,  which  you  cultivate,  to  be  ufelefs,  and 
entirely  barren,  with  regard  to  the  advantages 
of  life  ;  and,  generally  fpeaking,  thofe  other 
profeffions  that  are  illiterate  and  illiberal,  nay 
even  unlawful,  meet  with  better  treatment,  and 
greater  encouragement,  than  what  we  call  the 
liberal  arts.  "  He  that  ventures  upon  the  fea, 
*'  is  enriched  by  his  voyages  :  he  that  engages 
<c  in  war,  glitters  with  gold  :  the  mean  parafite 
<£  lies  drunk  on  a  rich  bed  ;  and  even  he,  who 
**  endeavours  to  corrupt  married  women,  is  re- 
"  warded  for  his  villainy.  Learning  alone  ftarves 
c<  in  tattered  rags,  and  invokes  the  abandoned 
<c  arts  in  vain  */' 


Philo.  apol.  Socr. 

(*)  Qui  pelago  credit,  magno  fe  fznore  tollit  : 
Qui  pugnas  8e  caftra  petit,  prsecingitur  auro  : 


EXHORTATION     I.  289 

But  as  fometimes  the  learned  meet  with  a 
better  fate,  you,  young  Gentlemen,  I  imagine, 
entertain  better  hopes  with  regard  to  your 
fortune  ;  nor  would  I  difcourage  them,  ye£  I 
would  gladly  moderate  them  a  little  by  this 
wholefome  advice  ;  lean  not  upon  a  broken  reed, 
neither  Jet  any  one,  who  values  his  peace,  his 
real  dignity,  and  his  fatisfadtion,  give  himfelf 
up  to  hopes,  that  are  uncertain,  frail,  and  deceit- 
ful. The  human  race  are,  perhaps,  the  only 
creatures,  that  by'this  means  become  a  tormerit 
to  themfelves  j  for,  as  we  always  grafp  at  futu- 
rity, we  vainly  promife  ourfelves  many  and  grestt 
things,  in  which,  as  commonly  happens,  being 
for  the  moft  part  difappointed,  we  muft,  of  ne- 
cefiity,  pay  for  our  foolim  pleafure  with  a  pro- 
portionate degree  of  pain.  Thus,  the  greateft 
pare  of  mankind  find  the  whole  of  this  wretched 
life  checquered  with  delufivejoys  and  real  tor- 
ments, ill -grounded  hopes,  and  fears  equally 
imaginary  :  amidft  thefe,  we  live  in  continual 
fufpenfe,  and  die  fo  too. 

But  a  few,  alas !  a  few  only,  yet  fome,  who 
think  more  juftly,  having  fet  their  hearts  upon 
heavenly  enjoyments,  take  pleafure  in  defpifing, 

Vilis  adulator  pifto  jacet  ebrius  oftro; 
Etqui  follicitat  nuptas,  ad  praimia  peccat. 
Sola  pruinofis  horret  facundia  pannis, 
Atque  inopi  lingua  defertas  invocat  aftes. 

U  with 


sgo  EXHORTATION     I. 

with  a  proper  greatnefs  of  mind,  and  trampling 
upon  the  fading  enjoyments  of  this  world.  Thefe 
make  it  their  only  ftudy,  and  exert  their  utmoft 
efforts,  that,  having  the  more  divine  part  of  their 
competition  weaned  from  the  world  and  the 
flem,  they  may  be  brought  to  a  refemblance  and 
union  with  the  holy  and  fupremeGod,  the  Fa- 
ther of  fpirits,  by  purity,  piety,  and  an  habitual 
contemplation  of  divine  objects :  and  this,  to  be 
fure,  is  the  principal  thing,  with  a  noble  ambi- 
tion whereof  I  would  havc.your  minds  infla- 
med ;  and  whatever  profeffion,  or  manner  of 
life  you  devote  yourfelves  to,  it  is  my  earneft 
exhortation  and  requeft,  that  you  would  make 
this  your  conftant  and  principal  ftudy.  Fly,  if 
you  have  any  regard  to  my  advice,  fly  far  from 
that  controverfial  contentious  fchool-divinity, 
which,  in  fac"r,  confifts  in  fruitlefs  difputes  a- 
bout  wordsj  and  rather  deferves  ihe  name  of 
vain  and  foolim  talking. 

Almoft  all  mankind  are  conftantly  catching 
at  fomething  more  than  they  pofTefs,  and  tor- 
ment them  felves  in  vain;  nor  is  our  reft  to  be  found 
among  thefe  enjoyments  of  the  world,  where  atl 
things  are  covered  with  a  deluge  of  vanity,  as 
with  a  flood  of  fluctuating  reftlefs  waters ;  and 
the  foul  flying  about,  looking  in  vain  for  a  place, 
on  which  it  may  fet  its  foot,  mod  unhappily 
lofes  its  time,  its  labour,  and  itfelf  at  laft,  lita 

"  the 


EXHORTATION     I.  291 

<<  the  birds  in  the  days  of  the  flood,  which  having 
"  long  fought  for  land,  till  their  ftrength  was 
<c  quite  exhaufted,  fell  down  at  laft,  and  perimed 
"  in  the  waters  (/)." 

O !  how  greatly  preferable  to  thefe  bufhes, 
and  briars,  and  thorns,  are  the  delightful  fields 
of  the  gofpel,  wherein  pleafure  and  profit  are  a- 
greeably  mixt  together,  whence  you  may  learn 
the  way  to  everlafting  peace,  that  poverty  of 
fpirit,  which  is  the  only  true  riches,  that  purity 
of  heart,  which  is  our  greateft  beauty,  and  that 
inexpreffible  fatisfaclion,  which  attends  the  ex- 
ercife  of  charity,  humility  ,'and  meeknefs?  When 
your  minds  are  ftored  and  adorned  with  thefe 
graces,  they  will  enjoy  the  moft  pleafant  tran- 
quillity, even  amidft  the  noife  and  tumults  of 
this  prefent  life  ;  and  you  will  be,  to  ufe  the 
words  of  Tertullian,  candidates  for  eternity  j  a 
title  infinitely  more  glorious  and  fublime,  than 
what  has  been  thi«  day  conferred  upon  you.  And 
that  great  and  laft  day,  which  is  fo  much  dread- 
ed by  the  (laves  of  this  prefent  world,  will  be 
the  moft  happy  and  aufpicious  to  you  j  as  it  will 
deliver  you  from  a  dark  difmal  prilbn,  and  place 
you  in  the  regions  of  the  moft  full  and  marvel- 
lous light. 

(/)  Qua;  fitifq;  diu  terris  ubi  fiftere  detur, 
Iu  mare  lafTatis  vclucris  vaga  decidit  alis. 

U  2  Let 


EXHORTATION     I. 


Let  us  pray. 

MOST  exalted  God,  who  haft  alone  created, 
and  dod  govern  this  whole  frame,  and  all  the 
inhabitants  thereof,  vifible  and  invilible,  whofe 
name  is  alone  wonderful,  and  to  be  celebrated 
with  the  higheft  praife,  as  it  is  indeed  above  all 
praife  and  admiration.  Let  the  heavens,  the 
earth,  and  all  the  element?,  praife  thee;  let 
darknefs,  light,  all  the  returns  of  days  and  years, 
and  all  the  varieties  and  viciffitudes  of  things, 
praife  thee  ;  let  the  angels  praife  thee,  the  arch- 
angels, and  all  the  bleffed  court  of  heaven,  whofe 
very  happinefs  it  is,  that  they  are  condantly 
employed  in  celebrating  thy  praifes.  We  con- 
fefs,  O  Lord,  that  we  are  of  all  creatures  the 
mod  unworthy  to  praife  thee,  yet,  of  all  others,  we 
are  under  the  greateft  obligations  to  do  it  -,  nay, 
the  more  unworthy  we  are,  our  obligation  is  fo 
much  the  greater.  From  this  duty,  however  un- 
qualified we  may  be,  we  can  bynomeansabftain, 
nor  indeed  ought  we.  Let  our  fouls  blefs  thee, 
and  all  that  is  within  us  praife  thy  holy  name, 
who  forgiveft  all  our  fins,  and  healed  all  our 
difeafes,  who  delivered  our  fouls  from  dedruc- 
tion,  and  crowned  them  with  bounty  and  ten- 
der mercies.  Thou  fearched  the  heart,  O 
Lord,  and  perfectly  knows  the  mod  intimate 
recedes  of  it  :  reject  not  thofe  prayers,  which 

thou 


EXHORTATION     I.  293 

thou  peceiveft  to  be  the  voice  and  the  wifhes 
of  the  heart ;  now  it  is  the  great  requeft  of  our 
hearts,  unlefs  they  always  deceive  us,  that  they 
may  be  weaned  from  all  earthly  and  periihing 
enjoyments ;  and  if  there.is  any  thing,  to  which 
they  cleave  with  more  than  ordinary  force}  may 
they  be  pulled  away  from  it  by  thy  Almighty 
hand,  that  they  may  be  joined  to  thee  for  ever 
in  an  infeparable  marriage-covenant  ;  and,  in 
our  own  behalf,  we  have  nothing  more  to  afk. 
We  only  add,  in  behalf  of  thy  church,  that  it 
may  be  protected  under  the  fhadow  of  thy 
wings,  and  every  where,  throughout  the  world, 
watered  by  thy  heavenly  dew,  that  the  fpirit 
and  heat  of  worldly  hatred  againft  it  may  be 
cooled,  and  its  inteftine  divifions,  whereby  it 
is  much  more  grievoufly  fcorched,  extinguifh- 
ed.  Blefs  this  nation,  this  city,  and  this  uni- 
veriity,  in  which,  we  beg,  thou  would  be  pleafed 
to  refide,  as  in  a  garden  dedicated  to  thy  name, 
through  Jefus  Chrift  our  Lord.  Amen. 


U  *  E  X  H  O  R- 


294  EXHORTATION     II. 


EXHORTATION.       II. 

WOULD  you  have  me  to  fpeak  the  truth 
with  freedom  and  brevity  ?  The  whole 
world  is  a  kind  of  ftage,  and  its  inhabitants 
mere  actors.  As  to  this  little  farce  of  yours,  it 
is  now  very  near  a  conclufion,  and  you  are  upon 
the  point  of  applying  to  the  fpeclators  for  their 
applaufe.  Should  any  fupercilioyfly  decline 
paying  this  fin  all  tribute  (a\  you  furely  may, 
with  great  eafe,  retort  their  contempt  upon 
themfelves,  merely  by  faying,  "  Let  your  feve- 
"  rity  fall  heavy  on  thofe,  who  admire  their  own 
<c  performances ;  as  to  this  affair  of  ours,  we 
"  know  it  is  nothing  at  all :"  for  I  will  not  allow 
myfelf  to  doubt,  but  you  are  very  fenfible,  that 
there  is  indeed  nothing  in  it. 

It  would,  to  be  lure,  be  very  improper,  ef- 
pecially  as  the  evening  approaches,  to  detain  you, 
and  my  other  hearers,  with  a  long  and  tedious 
difcourfe,  when  you  are  already  more  than  e- 
nough  fatigued,  and  aimoft  quite  tired  out,  with 
hearing.  I  fhali  therefore  only  put  you  in  minci 

(a]   ifou/at, 

of 


EXHORTATION  II.  295 

of  one  thing,  and  that  in  a  few  words.  Let  Hot 
this  folemn  toy(b],  however  agreeable  to  youthful 
minds,  fo  far  impofe  upon  you,  as  to  fetyoua 
dreaming  of  great  advantages  and  pleafures  to 
be  met  with  in  this  new  period  of  life  you  are 
entering  upon.  Look  round  you,  if  you  pleafe, 
and  take  a  near  and  exadt  furvey  of  all  the  diffe- 
rent ftations  of  life  that  are  fet  before  you.  If 
you  enter  upon  any  of  the  ftations  of  adiv-e  life, 
what  is  this  but  jumping  into  a  bufh  of  thorns, 
where  you  can  have  no  hope  of  enjoying  quiet, 
and  yet  cannot  eafily  get  out  again  ?  But  if  you 
rather  chufe  to  enter  upon  fome  new  branch  of 
fcience,  alas  1  what  a  fmall  meafure  of  know- 
ledge is  to  be  thus  obtained,  with  what  vaft  la- 
bour is  even  that  little  to  be  purchafed,  and  how 
often,  after  immenfe  toil  and  difficulty,  will  it 
be  found,  that  truth  is  flill  at  a  diftance,  and 
not  yet  extracted  out  of  the  well{^)  ?  We  in- 
deed believe  that  the  foul,  breathed  into  man, 
when  he  was  firft  made,  was  pure,  full  of  light, 
and  every  way  worthy  of  its  divine  original :  but 
ah !  Father  of  mankind,  how  foon,  and  how 
much  was  he  changed  from  what  he  was  at 
firft!  He  foolifhly  gave  ear  to  the  fatal  feducer, 
and  that  very  moment  was  feized  upon  by  death, 
whereby  he  at  once  ioft  his  purity,  his  light  or 

(r)   ir.  ra  @v$u  i  tt*r£nu,  ? 

U  4  truth, 


296  EXHORTATION     II. 

truth,,  and,  together  with  himfelf,  ruined  us 

alfo. 

Now,  fince  that  period,  what  do  you  com- 
monly meet  with  among  men  of  wifdom  and 
learning,  as  they  would  wifh  to  be  accounted, 
but  fighting  and  bickering  in  the  dark :  and 
while  they  difpute,  with  the  greateft  heat,  but 
at  random,  concerning  the  truth,  that  truth 
efcapes"  out  of  their  hands,  and  inftead  of  it, 
both  parties  put  up  with  vain  fhadows  or  phan- 
toms of  it,  and,  according  to  the  proverb,  em- 
brace a  cloud  inftead  of  Juno. 

But,  fince  we  are  forced  to  own,  that  even 
the  mofl  contemptible  and  minuted  things  in  na- 
ture, often  put  all  our.  philofophical  fubtlety  to  a 
nonplus,  what  ignorance  and  foolim  $refiimp- 
ilon  (d]  is  it  for  us  to  aim  at  ranfacking  the  mod 
hidden  recefles  of  divine  things,  and  boldly  at- 
tempt to  fcan  the  divine  degrees,  and  the  other 
moft  profound  myfteries  of  religion,  by  the  im- 
perfedT:  and  fcanty  meafures  of  our  underftand- 
ings  ?  Whither  would  the  prefumption  of  man 
hurry  him,  while  it  prompts  him  to  pry  into 
every  fecret  and  hidden  thing,  and  leave  nothing 
at  all  unattempted  ? 

As  for  you,  young  Gentlemen,  efpecially 
thofe  of  you  that  intend  to  devote  yourfeives  to 

{/)  a'uS^staj. 

theological 


EXHORTATION     II.  297' 

theological  ftudies,  it  is  my  earneft  advice  and 
rcquefl  to  you,  that  you  fly  far  from  that  infec- 
tious curiofity,  which  would  lead  you  into  the 
depths  of  that  controverfial,  contentious  theo- 
logy, which,  if  any  do&rine  at  all  deferves  the 
name,  may  be  truly  termed,  "  fcience  falfely  fo 
"  called  (e)."  And  that  you  may  not,  in  this 
refpect,  be  impofed  upon  by  the  common  repu- 
tation of  acutenefs  and  learning,  I  confidently 
affirm,  that,  to  underftand  and  be  matter  of 
thofe  trifling  difputes  that  prevail  in  the  Ichools, 
is  an  evidence  of  a  very  mean  understanding  ; 
while,  on  the  contrary,  it  is  an  argument  of  a 
genius  truly  great,  entirely  to  flight  and  defpife 
them,  and  to  walk  in  the  light  of  pure  and 
peaceable  truth,  which  is  far  above  the  dark  and 
cloudy  region  of  controverfial  difputes.  But, 
you  will  fay,  it  is  neceflary,  in  order  to  the  de- 
fence of  truth,  to  oppofe  errors,  and  blunt  the 
weapons  of  Sophifts.  Be  it  fo,  but  our  difputes 
ought  to  be  managed  with  few  words,  for  naked 
truth  is  moil  effectual  for  its  own  defence,  and 
when  it  is  once  well  underftood,  its  natural  light 
difpells  all  the  darknefs  of  error;  "for  all  things, 
<c  that  are  reproved,  are  made  manifeft  by  the 
"  light  (/),"  faith  the  Apoftle.  Your  fa- 
vourite philofopher  has  alfo  told  us,  "  That 


(e)  YivSunuosyvuffi:.  (f}  Eph.  V.   13. 

"  what 


29^  EXHORTATION     II. 

"  what  is  ilraight  difcovers  both  rectitude  and 
"  obliquity."  And  Clemens  Alexandrinus  has 
very  jutlly  obferved,  «  That  the  antient  philo- 
"  £  /phers  were  not  greatly  difpofed  to  difputes 
"  or  doubting  ;  but  the  latter  philofopbers  a- 
c£  mong  the  Greeks,  out  of  a  vain  defire  to  en- 
"  hance  their  reputation,  engaged  fo  far  in 
"  -wrangling  and  contention,  that  their  works 
"  became  quite  ufelefs  and  trifling  (g)." 

There  is  but  one  ufcful  controversy  or  difpute, 
one  fort  of  war,  moft  noble  in  its  nature,  and 
mod  worthy  of  a  Chriftian,  and  this  not  to  be 
carried  on  againft  enemies  at  a  great  diftance, 
but  fuch  as  are  bred  within  our  own  breafts ; 
againft  thofe,  it  is  moft  reafonable  to  wage  an 
endiefs  war,  and  them  it  is  our  duty  to  perfe- 
cute  to  death.  Let  us  all,  children,  young 
men  and  old,  exert  ourielves  vigoroufly  in  this 
warfare  ;  let  our  vices  die  before  us,  that  death 
may  not  find  us  indolent,  defiled,  and  wallow- 
ing in  the  mire ;  for  then  it  will  be  moil  truly, 
and  to  our  great  mifery,  death  to  us :  whereas, 
to  thofq  fanclified  fouls,  who  are  conformed 
to  Chrift,  and  conquerors  by  his  means,  it  ra- 
ther is  to  be  called  life,  as  it  delivers  them  from 
their  wanderings  and  vices,  from  all  kinds  of 

(g)  6T»  of  Ta>.a«;rafc»  rut  <pt,Vwo£a:'»  its   ITTI  To  a//,o »j3tjTS(V   x^  «Vopi» 
tS/poi'To  «X/\'  ot  TtTv  Trap'  iKhr.ft   »iurifoi  Lm  Q&oTtplat    x.t*r,{  >£  «T£?.2j 
.  ,-:C.:w.'M  y^  hirmtaf  *«5  T*i»  aXfftrov  ifcyonw  Qtowxpar. 

evils, 


EXHORTATION     II.  .  299 

evils,  and  from  that  death,  which  is  final  and 

eternal. 

Let  us  pray. 

ETERNAL  GOD,  who  art  con ftantly  .adored 
by  thrones  and  powers,  by  feraphims  and  che- 
rubims,  we  confef^  that  thou  art  moft  worthy 
to  be  praifed;  but  we,  of  all  others,  are  the 
moft  unworthy  to  be  employed  in  (hewing  forth 
thy  praife.  How  can  polluted  bodies,  and  im- 
pure fouls,  which,  taken  together,  are  nothing 
but  mere  finks  of  fin,  praife  thee,  the  pure 
and  holy  Majefty  of  heaven  ?  Yet,  how  can  thefe 
bodies,  which  thou  haft  wonderfully  formed, 
and  thofe  fouls,  which  thou  haft  infpired,  which 
owe  entirely  to  thine  unmerited  favour  all  that 
they  are,  all  that  they  poflefs,  and  all  they  hope 
for,  forbear  pra:fing  chee,  their  wife  and  bounti- 
ful Creator  and  Father  ?  Let  cur  fouls,  there- 
fore, and  all  that  is  within  us,  blefs  thy  holy 
name  ;  yea,  let  all  our  bones  fay,  O  Lord,  who 
is  like  urito  thee,  who  is  like  unto  thes  ?  Far 
be  it,  rnoft  gracious  Father,  from  our  hearts, 
to  harbour  any  thing  that  is  difpleafing  to  thee  : 
let  them  be,  as  it  were,  temples  dedicated  to 
thy  fervice,  thoroughly  purged  from  every  idol 
and  image,  from  every  object  .of  impure  love 
and  earthly  affection.  Let  our  moft  gracious 
King  and  Redeemer  dwell  and  reign  within  us ; 
may  he  take  full  poffeflion  of  us  by  his  fpirit, 

and 


300  EXHORTATION     III. 

and  govern  all  our  actions.  May  he  extend  his 
peaceable  and  faving  kingdom  throughout  the 
whole  habitable  world,  from  the  rifing  of  the 
fun  to  the  going  down  thereof. 

Let  the  nations  acknowledge  their  King,  and 
the  ifles  be  glad  in  him,  and  particularly  that 
which  we  inhabit,  with  thofe  in  its  ncig! Inur- 
hood  ;  and  that  they  may  be  truly  birr  -n  him, 
may  they  daily  fubmit,  more  perfectly  .jna  duti- 
fully, to  his  golden  fceptre,  and  the  holy  laws 
of  his  gofpel.  Blefs  this  nation  and  city,  and 
this  our  univerfity;  may  it  be  continually  water- 
ed with  the  dew  of  thy  fpirit,  and  plentifully 
produce  fruit  acceptable  in  thy  fight,  through 
Jefus  Chrift  our  Lord.  Amen. 


EXHORTATION      III. 

THIS  day,  which  has  been  the  object  of 
your  earneft  wifhes,  throughout  the 
courfc  of  four  whole  years,  is  now  almoft  over, 
and  haftening  to  a  clofe.  What  has  it  produced 
for  your  advantage?  Can  he,  that  has  reapt 
moftfuccel's fully  of  you  all,  fay  he  has  filled  his 
arms  with  iheayes  ?  Though  poflibly  you  would 

excufe 


EXHORTATION     III.  301 

excufe  me  to  exprefs  myfelf  with  great  freedom 
on  this  occafion,  yet  I  will  not  take  the  liberty 
to  depreciate  too  much  your  part  ftudies,  the  fpe- 
cimens  you  have  given  to-day  of  your  abilities, 
and  the  degree  that  has  been  conferred  upon 
you.  This  at  leaft,  I  imagine,  I  may  fayy 
without  offence,  the  moft  of  thofe  things  we 
greedily  catch  at,  and  labour  moftearneftlyto  ob- 
tain, and  confequently  even  your  philofophy,  is 
a  real  and  demonftrative  truth  of  that  great  para-*- 
dox,  that  there  is  a  vacuity  in  the  nature  of  things. 
And,  in  truth,  how  great  is  this  vacuity  !  fee- 
ing even  the  human  race  is  no  inconfiderable 
part  of  it  ?  Though  this  day  is  marked  with 
more  than  ordinary  folemnity,  it  is,  after  all, 
but  the  conclufion  and  period  of  a  number  of 
days,  that  have  been  idly  fpent,  and  is  itfelf  e- 
lapfing  to  little  or  no  purpofe,  as  well  as  the 
reft.  But  O !  how  glorious  muft  that  blefTed 
day  be,  which  all  purified  fouls,  and  fuch  as 
are  dear  to  God,  earneftly  long  for,  through- 
out the  whole  of  this  perifhin^  life,  and  ccrt- 
ftantly  wait,  with  a  kind  of  impatience,  until  it 
dawn,  and  the  fhadows  fly  away. 

I  am,  indeed,  of  opinion,  that  thofe  of  you, 
who  think  moll  juftly,  will  readily  own,  your 
attainments,  hitherto,  are  of  no  great  moment. 
But,  poffibly,  henceforth  you  intend  to  begin 
life^  as  it  were,  anew  ;  you  afpire  to  greater 

matters, 


jo2  EXHORTATIONS     ITT. 

matters,  and  entertain  views  worthy  of  h  urn  a  if 
nature  ;  you  already  begin  to  live,  and  to  be  wife ; 
you  form  defir.es,-  and  conceive  hopes  of  rifing 
to  arts,  riches,  and  honours :  all  this  is  very- 
well.  Yet  there  is  one  confideration  I  would 
have  you  to  admit  among  thefe  ingenious  pro- 
jects and  defigns.  What  if  death  fhould  come 
upon  you,  and  looking,  with  an  envious  eye, 
•upon  this  towering  profped,  put  aftop  to  a  pro- 
ject that  extends  itfelf  fo  far  into  futurity,  and, 
like  a  fpider's  web,  entirely  deftroy  it  with  a 
gentle  breath  of  wind  ?  Nor  w'ould  ihis  be  any 
prodigy,  or  indeed  an  extraordinary  event,  but 
the  common  fate  of  almoft  all  mankind.  "  We 
"  are  always  refolving  to  live,  and  yet  never 
"  fet  about  life  in  good  earned  (a}."  Archi- 
medes was  not  fingular  in  his  fate;  but  a  great 
part  of  mankind  die  unexpectedly,  while  they 
are  poring  upon  the  figures  they  have  defcribed 
in  the  fand.  O  wretched  mortals !  who  having 
condemned  themfelves,  as  it  were,  to  the  mines, 
feem  to  make  it  their  chief  ftudy  to  prevent  their 
ever  regaining  their  liberty.  Hence  new  em- 
ployments are  affumed  in  the  place  of  old  ones ; 
and,  as  the  Roman  philofopher  truly  exprelTes 
it,  "  one  hope  fucceeds  another,  one  inftance 
u  of  ambition  makes  way  for  another  j  and  we 

(a)  ViSuros  agimus  Temper,  nee  vivimus  unquam. 

"  never 


EXHORTATION     III.  303 

<c  never  defire  an  end  of  our  rriifery,  but  only 
"  that  it  may  change  its  outward  form  (b}." 
When  we  ceafe  to  be  candidates,  and  to  fatigue 
ourfelves  in  foliciting  intereft,  we  begin  to  give 
our  votes  and  intereft  to  thofe  who  folicit  us 
in  their  turn  :  when  we  are  wearied  of  the 
trouble  of  profecuting  crimes  at  the  bar,  we 
commence  judges  ourfelves  ;  and  he,  who  is 
grown  old  in  the  management  of  other  mens 
affairs  for  money,  is  at  laft  employed  in  impro- 
ving his  own  wealth.  At  the  age  of  fifty,  fays 
one,  I  will  retire,  and  take  my  eafe  j  or  the 
fixtieth  year  of  my  life  mall  entirely  difengage 
me  from  publick  offices  and  bofmefs.  Fool ! 
art  thou  not  amamed  to  referve  to  thyfelf  the 
laft  remains  and  dregs  of  life  ?  Who  will  ftand 
furety,  that  thou  (halt  live  fo  long  ?  and  what 
immenfe  folly  is  it,  fo  far  to  forget  mortality, 
as  to  think  of  beginning  to  live  at  that  period  of 
years,  to  which  a  few  only  attain  ? 

As  for  you,  young  Gentlemen,  I  heartily 
wi(h  you  may  think  more  juflly  ;  let  your  fouls, 
as  it  were,  retire  into  themfelves,  and  dwell  at 
home;  and  having  fhaken  off  the  trifles  that 
make  a  buftle  and  noife  around  you,  coniidsr 
ferioufly,  that  the  remaining  part  of  your  life  is 

(£}  Spes  fpem  excipit,  nmbitionem  ambititio,  Sc  miferiarum 
non  quasritur  finis,  fed  fchema  tsntnra  mataur. 

Icng 


364  EXHORTATION     III. 

long  only  in  one  refpeft,  (and  in  this  indeed  its 
length  may  be  juftly  complained  of)  that  it  is 
fraught  with  every  fort  of  mifery  and  affliction, 
and  has  nothing  agreeable  in  it,  but  the  ftudy 
of  heavenly  wifdom  alone  j  "  for  every  thing 
"  elfe  is  vanity  (r)."  Look  about  you  and  fee, 
whether  there  is  any  thing  worthy  of  your  affec- 
tion, and  whether  every  thing  you  fee  does  not 
rather  excite  your  indignation  and  averfion  ?  At 
home  are  contentions  and  difputes  -,  abroad,  in 
the  fields,  robbers  ;  clamour  and  noife  at  the 
bar  ;  wickednefs  in  the  camp  ;  .hypocrify  in  the 
church  j  and  vexation  or  lamentable  miftakes 
every  where.  Among  the  rich  and  great  there 
are  falfe  and  inconftant  friendships,  bitter  en- 
mities, envy,  fraud,  and  falmood  j  and  cares,  in 
great  numbers,  flutter  round  the  mod  ftately  and 
fumptuous  palaces. 

What  a  confiderable  part  of  mankind  are 
ftruggling  with  open  and  (harp  afflictions  ?  To 
Whatever  fide  you  turn  yourfelf,  what  do  you 
commonly  hear,  but  lamentation  and  mourning  ? 
How  many  complaints  of  the  poor,  that  are 
diftrefled  for  want  of  daily  bread,  or  drag  a 
mcft  wretched  life  under  the  grievous  op- 
preffion  of  powerful  tyrants  ?  How  frequent  are 
the  groans  of  the  flck  and  languifhing  ?  How' 


great 


EXHORTATION     III.  305 

great  the  multitude  of  thofe  that  lament  their 
friends  and  relations,  carried  off  by  death,  and 
will  themfelves,  in  a  fhort  time,  and  for  ths 
fame  reafon,  be  lamented  by  others  ?  And  to, 
conclude,  how  innumerable  are  the  iniieries 
and  afhjclions,  of  various  kinds,  that  ieem  alter- 
nately to  re-echo  to  one  another  ?  Can  it  be  any 
wonder  then,  that  a  life  of  this  kind  (hould 
fometimes  force,  even  from  a  wife  man,  fuch 
exprefiions  of  forrow  and  concern,  as  the  fol- 
lowing :  "  O  mother,  why  didft  thou  bring 
c*  me  forth,  to  be  opprefied  with  afBiclions^and 
"  forrows  ?  Why  didft  thou  introduce  me  into 
"  a  life  full  of  briars  and  thorns  (d]  r" 

But  you  are  now  philofophers,  and  amidll: 
thefe  difmal  calamities,  you  comfort  yourfelves 
with  the  inward  and  hidden  riches  of'  wifdom, 
and  the  fciences  you  have  acquired.  The 
fciences  !  Tell  us  in  what  p?.rt  of  the  earth  they 
are  to  be  found  ?  Let  us  know,  pray,  where  they 
dwell,  that  we  may  flock  thither  in  great  num- 
bers. I  know,  indeed,  where  there  is  abun- 
dance of  noife,  'with  vain  and  idle  words,  and  a 
jarring  of  opinions,  between  contending  difpu- 
tants;  I  know  where  ignorance,  under  the 
difguife  of  a  gown  and  a  beard,  has  obtained 


'.-i  3^y.y.:  a  - 

X  the 


306  EXHORTATION     III. 

the  title  of  fcience  :  but,  where  true  knowledge 
is  to  be  found,  I  know  not.  We  grope  in  the 
dark,  and  though  it  is  truth  only  we  are  in  queft 
of,'  we  fall  into  innumerable  errors.  But,  what- 
ever may  be  our  cafe,  with  refpecl  to  the  know- 
ledge of  nature,  as  to  that  of  heavenly  and  di- 
vine things,  let  us  chearfully  embrace  that  rich 
prefent,  which  infinite  goodnefs  has  made  us,  and 
be  thankful,  that  the  day-fpring  from  on  high 
hath  vifited  us.  "  Becaufe  there  was  no  wif- 
'«  dom  on  this  earth,  fays  Lanclantius,  he  fent 
"  a  teacher  from  heaven  (<?)."  Him  let  us  foU 
low  as  our  guide  ;  for  he  that  follows  his  direc-, 
tion,  fhall  not  walk  in  darknefs. 

Let  us  pray. 

INFINITE,  eternal  Creator  and  King  of  hea- 
ven and  earth,  bodies,  and  fpirits,  who,  being 
immoved  thyfelf,  moveft  all  things,  and  phangcft 
them  at  thy  pleafure,  while  thou  remained: 
thyfelf  altogether  unchangeable,  Wjho.fupporteft 
all  things  by  thy  powerful  hand,  and  governed 
them  by  thy  nod,  the  greateft  as  well  as  the 
lead  ;  fo  that  the  greateft  are  no  burden  to  thee, 
nor  doft  thou  contemn  the  leaft.  Behold  !  the 
nations,  before  thee,  are  as  the  drop  of  the  buc- 
ket, and  like  the  fmall  duft  of  the  balance  ;  and 

(e)  Cum  nulla  in  terriscffet  fapientia  e  eoel    mifit  doftorem. 

thefe 


EXHORTATION     III.  307 

thefe  ifies  of  ours,  with  all  the  reft  in  the  world, 
are,  in  thy  fight,  but  a  very  little  thing.     Yet 
thou  deigneft  to  be  prefent  in   our  afTemblies, 
and   take  notice  of  our  affairs,   which  are  very 
inconfiderable.     Let  our  fouls  adore  thee,  and 
fall  down,  with  the   greateft   humility,  at   the 
footftool  of  thy  throne,  continually  intreating 
thy  grace,  and  conftantly  offering  thee  glory, 
Oar  praifes  add  nothing  to  thee  ;  but  they  exalt 
ourfelves,  enhance  our  happinefs,  and  unite  us 
with  the  focicty  of  angels ;  yet   thou  receives 
them,  with  a  gracious  hand,  as  mo  ft  acceptable 
facrifkes,  and  incenfs  of  a  fweet  frnelling  fa- 
vour.      Let   us  celebrate  thee,  O  Lord,  who 
art  great,  and  greatly  to  be  praifed.     Let  all  na- 
tions praife  thee,  from  the  rifing  of  the  fun  to 
the  going  down   thereof.     Set  our  hearts  on 
fire  with  the  flames  of  thy  divine  love,  that  they 
may  wholly  afcend  to  thee  as  burnt  offerings, 
and  nothing  of  ours  may  remain  with  us.     O! 
blefTed  transmigration,  where  the  blind  confi- 
dence of  the  fiem  is  transformed  into  a  lively  and 
pure  faith,  that  has  no  dependance,  but  upon 
thee  alone,  where  felf-love,  and  the  love  of  the 
world,  is  exchanged  for  the  love  of  thy  infinite 
beauty; 'when   our   will  {hall  centre   in    thine, 
and   be  altogether   abforbed   by   it.      Let-  this 
change,  O  bountiful  Father,  be  brought  about, 
fpr  it  is  a  change  only  to  be  effected  by  the  power 
X  2  of 


EXHORTATION  JV. 
of  thy  hand  ;  and,  as  foon  as  our  fouls  are  made 
fenfible  of  it,  thy  praife  fhall  be  for  ever  founded 
within  us,  as  in  temples  devoted  to  thy  fervice. 
Let  thy  whole  church,  O  Lord,  flourifh  and 
rejoice  in  the  light  of  thy  favour.  Be  favoura- 
ble to  this  our  univerfity,  city,  and  nation.  Dif- 
pel,  we  pray  thee,  the  thick  clouds,  and  quiet 
the  winds  and  ftorms  j  for  when  they  rage  moft, 
and  make  'the  greateft  noife,  they  know  thy 
voice,  and  obey  it.  Thou  art  the  only  God  of 
peace,  who  createft  it  with  a  word,  and  makeft 
righteoufnefs  and  peace  mutually  to  kifs  one  an- 
other. We  depend  upon  thee  only ;  and  to 
thee  alone  we  render  praife  and  glory,  as  far 
as  we  can,  through  Jefus  Chrift.  .  Amen. 


EXHORTATION      IV. 

OUR  life  is  but  a  point,  and  even  lefs  than 
'a  point ;  but  as  it  is  not  a  mathematical 
point,  as  they  call  it,  nor  quite  indivifible,  when 
we  divide  it  into  minute  parts,  it  appears  fome- 
thing  confiderable,  and  alTumes  the  imaginary 
appearance  of  a  large  fpace  of  time ;  nay,  ac- 
cording to  Ariftotle's  notion,  it  appears  divifible 
'in  infinitum.  Befides  thofe  common  and  idle 

divifions 


»      V."  '        EXHORTATION     IV.  309 

divifions  of  human  life,  into  the  four  ftages  of 
childhood,  youth,  manhood,  and  old  age,  and 
into  periods  of  ten  years,  which  fuppofe  the 
yet  fmaller  divilions  of  years  and  months  ;  men 
have  many  various  ways  of  diftributing  the  pe- 
riods of  their  life,  according  to  the  different  oc- 
cupations and  ftudies  they  have  been  engaged 
in,  the  remarkable  events  that  have  happened 
to  them,  and  the  feveral  alterations  and  revolu- 
tions in  the  courfe  of  their  lives.  And  I  doubt 
not,  but  you,  young  Gentlemen,  look  upon 
this  prefent  inftant  of  time,  as  the  beginning  of 
a  new  period  of  your  life  ;  you  have  my  leave  to 
do  fo,  provided  you  ferioufly  consider,  at  the 
fame  time,  that  the  whole  of  the  life,  we  live 
in  this  world,  is  of  a  frail  and  fleeting  nature, 
and,  in  forne  refpecl:,  nothing  at  all.  And 
into  whatever  parts  or  periods  we  divide  it,  if 
we  confider  the  miferies,  and  lamentable  cala- 
mities, with  which  it  is  fraught,  the  life,  even 
of  a  child,  may  feem  too  long ;  but,  if  we  con- 
lider  the  time  only,  we  muft  conclude  the  life 
of  the  oldeft  man  to  be  exceeding  fhort  and 
fleeting. 

A  great  part  of  mankind  no  fooner  look  upon 
themfelves  to  be  capable  of  worldly  affairs,  and 
think  on  entering  upon  fome  profeffion  fuitable 
to  a  ftate  of  manhood,  but  they  are  cut  off,  in 
the  very  beginning  of  their  courfe,  by  an  un- 
X  3  forefeeri 


310  EXHORTATION     IV. 

forefeen  and  untimely  death  ;  and,  to  be  Cure, 
this  is  the  great  diftemper  of  young,  and  even 
of  old  men,  that,  by  their  defires  and  defign?, 
they  launch  out  a  great  way  into  futurity,  and 
form  a  feries  of  projects  for  many  years  to  come; 
while,  in  the  mean  time,  they  rarely,  or  at 
Jeaft  very  fuperficially,  confider,  how  foolifli  and 
precarious  it  is  to  depend  upon  to-morrow,  arid 
how  foon  this  prefent  form  of  ours  may  difap- 
pear;  how  foon  we  may  return  to  our  original 
'duft  :  "  And  that  very  day,  as  the  royal  prophet 
"  warns  us,  our  thoughts,  even  the  wifeft  and 
"  heft  concerted  thoughts  of  the  greateft  men, 
<c  and  moft  exalted  princes,  perifh."  And 
this  I  take  particular  notice  of,  that  no  fuch 
illufion  may  get  pofleffion  of  your  minds  j  for 
it  is  not  the  common  fort  of  mankind  only,  that 
impofe  upon  themfelves  in  this  refpect,  but  the 
generality  of  thofe,  who  defire  to  be  accounted 
not  only  men  of  learning,  but  alfo  adepts  in 
wifdom,  and  actually  pafs  for  fuch.  Not  that  I 
would  prohibit  your  making  an  early  and  pru- 
dent choice,  under  the  divine  direction,  cf  the 
employment  and  profeflion  of  life  you  intend  to 
purfue;  nay,  I  would  ufe  every  argument  to 
perfuade  you  to  make  ufe  of  fuch  a  choice,  and 
when  you  have  made  it,  to  profecute  the  in- 
tention of  it  with  the  greateft  diligence  and  acti- 
vity. I  only  put  you  upon  your  guard,  not  to 

1   entertain 


EXHORTATION     IV,  311 

entertain  many  and  towering  hopes  in  this 
world,  nor  form  a  long  feries  of  conceded  pro- 
jects ;  becaufe  you  will  find  them  all  more  vain 
and  fleeting  than  illufions  of  the  night :  fome 
neceflary  means  will  fail,  fome  favourable  op- 
portunity be  miffed;  after  all  your  induftry,  the 
expected  event  may  not  happen,  or  the  thread 
of  your  life  may  be  cut,  and  thereby  all  your 
projects  rendered  abortive.  And,  though  your 
life  mould  be  drawn  out  to  ever  To  great  a  length, 
and  fuccefs  constantly  anfvver  your  expectation?, 
yet  you  know,  and  I  wifli  you  would  remem- 
ber it,  the  fatal  day  will  come  at  laft,  perhaps 
when  it  is  leaft  expected  .;  that  fatal  and  final 
day,  I  fay,  will  at  laft  come,  when  we  muft 
leave  all  our  enjoyment?,  and  all  our  fcbemes, 
thofe  we  are  now  carrying  on,  and  thofe  we 
have  brought  to  perfection,  as  well  as  thofe  that 
are  only  begun,  and  thofe  that  fubfift  only  in 
hopes  and  ideas. 

And  thefe  very  arguments,  that  have  been 
ufed  to  confine  your  minds  from  indulging 
themfelves  in  too  remote  profpects,  will  alfo 
ferve  to  perfuade  you,  in  another  fenfe,  to  look 
much  farther ;  not  with  regard  to  worldly  en- 
joyments, for  fuch  profpects,  ftrictly  fpeak- 
ing,  cannot  be  called  long,  but  to  look  far  be- 
yond all  earthly  and  perilhing  things,  to  thofe 
that  are  heavenly  and  eternal :  and  thofe  that 
X  4  will 


312  EXHORTATION     IV. 

will  not  raife  their  eyes  to  fuch  objects,  as  the 
Apoftle  Peter  exprefles  it,  "  are  blind,  and  can- 
".not  fee  afar  off." 

But  of  you,  my  dear  youths,  I  expect  better 
things ;  I  need  not,  I  imagine,  ufe  many  words 
to  perfuade  you  to  induftry,  and  a  continual 
progrefs  in  human  ftudies,  and  philofophical 
learning.  If  the  violence  and  infelicity  of  the 
times  has  deprived  you  of  any  part  of  that  pe- 
riod of  years,  ufually  employed  in  thefe  ftudies 
at  this  univerfity,  you  will  furely  repair  that 
lofs,  as  foon  as  poffible,  by  your  fubfequent  read- 
Ing  and  application.  But,  if  no  fuch  misfor- 
tune had  happened,  you  are  not,  I  believe,  ig- 
norant, that  our  fchools  are  only  intended  for 
laying  the  foundations  of  thofe  ftudies,  upon 
which  years,  and  indefatigable  induftry,  are  to 
raife  the  fuperftrudlure  of  more  compleat  erudi- 
tion j  which,  by  the  acceffion  of  the  divine 
Spirit,  may  be  confecrated  into  a  temple  for 
God.  And  this  is  what  I  would  recommend  to 
your  efteem,  and  your  earneft  defires,  beyond 
any  other  ftudy  whatever,  <c  That  you  may  be 
"  holy,  becaufe  our  God  is  holyj"  that,  when 
you  leave  this  univerfity,  thofe,  with  whom 
you  converfe,  may  not  find  you  puffed  up  with 
pride,  on  account  of  a  little  fuperficial  learning, 
nor  bigotted,  talkative,  or  fond  of  entering  into 
unfeafonable  difputesj  but  confider  you  all  as 

patterns 


EXHORTATION     IV.  313 

patterns  and  examples  of  piety,  purity,  tempe- 
rance, modefty,  and  all  chriftian  virtues ;  par- 
ticularly that  humility,  that  (hone  fo  brightly 
in  Chrift  himfelf,  and  which  he  earnestly  ex- 
horts all  his  difciples  to  learn  from  him .  I  will  not 
fufpect,  that  any  one  of  you  will  turn  out  to  be 
an  immodeft  perfon,  a  glutton  or  drunkard,  or, 
in  any  fhape,  impious  and  profane  ;  but  I  earn- 
eftly  exhort  and  befeech  you,  my  dear  young 
men,  to  make  it,  above  all  other  things,  your 
principal  ftudy,  to  have  your  hearts  purged  from 
all  impure  and  ignoble  love  of  the  world  and 
the  flefh,  that,  in  this  earth,  you  may  live  to 
God  only  ;  and  then,  to  be  fure,  when  you  re- 
move out  of  it,  you  will  live  with  him  for  ever 
in  heaven. 

May  the  honorary  title,  you  have  this  day 
received,  be  happy  and  aufpicious  j  but  I  earn- 
eftly  pray  the  Father  of  lights,  that  he  would 
deign  to  beftow  upon  you  a  title  mere  folid  and 
exalted,  than  is  in  the  power  of  man  to  give, 
that  you  may  be  called  the  Sons  of  God,  and 
your  converfation  may  be  fuitable  to  fo  great  a 
name,  and  fo  glorious  a  Father. 

Let  us  pray. 

ETERNAL  King,  thy  throne  is  eftabliflied 
and  immoveable.  from  everlafting,  and  will  con- 
tinue fo  throughout  all  the  ages  of  eternity : 

before 


314  EXHORTATION     IV* 

before  the  mountains  were  brought  forth,  be- 
fore thou  hadft  formed  the  earth  and  the  world, 
even  from  everlafting  to  everlafting,  thou  art 
God.  All  things  that  exift,  whether  vilible  or 
invifible,  derive  from  thee  their  being,  and  all 
that  they  pofTeft,  and  they  all,  from  the  leaft  to 
the  greateft,  are  fubfervient  to  thy  purpofes, 
who  art  their  fupreme  King  and  Father  :  many 
of  them,  indeed,  aft  without  knowledge,  or 
defign,  yet  ferve  thee  with  a  conftant  and  uner- 
ling  obedience  j  others  pay  their  homage  from 
principles  of  reafon  and  inclination,  and  all  the 
reft  are  forced  to  promote  thy  intentions,  tho* 
by  constraint,  and  againft  their  wills.  Thou 
art  great,  O  Lord,  thou  art  great,  and  greatly  to 
be  praifed,  and  of  thy  greatnefs  there  is  no  end. 
The  heavens  are  far  raifed  above  the  earth,  but 
thy  majefty  is  much  farther  exalted  above  all  our 
thoughts  and  conceptions.  Imprefs,  we  pray 
thee,  on  our  hearts,  moft  bountiful  Father,  a 
profound  fenfe  of  our  meannefs  and  infignifi- 
cancy  j  and  make  us  acceptable  to  thee,  thro' 
thy  grace,  in  thy  beloved  Jefus,  blotting  out  all 
our  fins  by  the  blood  of  his  crofs,  and  purifying 
our  hearts  by  the  effulion  of  thy  Spirit  from  on 
high.  Illuminate,  moft  gracious  God,  this  af- 
fembly  of  ours  by  the  light  of  thy  divine  fa- 
vour, and  let  thy  effectual  bleffing,  we  pray  thee, 
attend  the  work,  we  are  now  employed  about 
(by  thy  approbation,  and  the  gracious  difpofi- 

tion 


EXHORTATION     V.  315 

tion  of  thy  providence),  and  may  the  refult  of 
all  be  to  the  glory  of  thy  name,  thro'  Jefus 
Chrift  our  Lord.  Amen. 


EXHORTATION       V. 

THE  complaint,  with  regard  to  the  variety 
of  all  perifhing  and  tranfitory  enjoy- 
ments, which  has  been  long  general  among 
mankind,  is  indeed  juft  and  well-founded ;  but 
it  is  no  lefs  true,  that  the  vanity,  which  refides 
in  the  heart  of  man  himfelf,  exceeds  every  thing 
of  that  kind  we  obferve  in  the  other  parts  of  the 
vifible  creation :  For,  among  all  the  creatures 
that  we  fee  around  us,  we  can  find  nothing  fo 
fleeting  and  inconftant  j  it  flutters  hither  and 
thither,  and  forfaking  that  only  perfed:  good, 
which  is  truly  fuited  to  its  nature  and  circum- 
ftances,  grafps  at  phantoms  and  fhadows  of  hap- 
pinefs,  which  it  purfues  with  a  folly  more  than 
childifh. 

Man  wanders  about  on  this  earth  ;  he  hopes, 
he  wifhes,  he  feeks,  he  gropes  and  feels  about 
him  ;  he  defire?,  he  is  hot,  he  is  cold,  he  is 
blind,  and  complains  that  evil  abounds  every 
where  :  yet  he  is,  himfclf,  the  caufe  of  thofe 

evils 


316  EXHORTATION    V. 

evils  which  rage  in  the  world,  but  moft  of  all 
in  his  own  breaft  ;  and  therefore  being  toffed 
between  the  waves  thereof,  that  roll  continually 
within  and  without  him,  he  leads  a  refilefs  and 
difordered  life,  until  he  be  at  laft  fwallowed  up 
in  the  unavoidable  gulph  of  death.  It  is,  more- 
over, the  fhame  and  folly  (a]  of  the  human  race, 
that  the  greateft  part  of  them  do  not  refolve  up- 
on any  fixed  and  fettled  method  of  life,  but, 
like  the  brute  creatures,  live  and  die,  without 
defign,  and  without  propofing  any  reasonable 
end.  For  how  few  are  there,  that  ferioufly  and 
frequently  confider  with  themfelves,  whence 
they  come,  whither  they  are  going,  and  what 
is  the  purpofe  of  their  life  ?  who  are  daily  re- 
viewing the  ftate  of  their  own  minds,  and  of- 
ten defcend  into  themfelves,  that  they  may  as 
frequently  afcend,  by  their  thoughts  and  medr- 
tations,  to  their  exalted  Father,  and  their  hea- 
venly country  j  who  take  their  ftation  upon 
temporal  things,  and  view  thofe  that  are  eter- 
nal :  yet  thefe  are  the  only  men  that  can  be 
truly  faid  to  live,  and  they  only  can  be  ac- 
counted wife. 

And  to  this  it  is,  my  dear  youths,  that  I 
would  willingly  engage  your  fouls  ;  nay,  I  hear- 
tily wiih,  they  were  carried  thither  by  the  fiery 


hariots 


EXHORTATION  V. 
chariots  of  celeftial  wifdom.  Let  the  common 
fort  of  mankind  admire  mean  things ;  let  them 
place  their  hopes  on  riches,  honours,  and  arts, 
and  fpend  their  lives  in  the  purfuit  of  them,  but 
let  your  fouls  be  inflamed  with  a  far  higher  am- 
bition. Yet  I  would  not  altogether  prohibit 
you  thefe  purfuits ;  I  only  defire  you  to  be  mo- 
derate in  them.  Thefe  enjoyments  are  neither 
great  in  themfelves,  nor  permanent  j  but  it  is 
furprifing,  how  much  vanity  is  inflated  by  them. 
What  a  conceited,  vain  nothing  is  the  creature 
we  call  man  !  for,  becaufe  few  are  capable  to 
difcern  true  bleffings,  which  are  folid  and  in- 
trinfically  beautiful,  therefore  the  fuperficial 
ones,  and  fuch  as  are  of  no  value  at  all,  are 
catched  at ;  and  thofe  who,  in  any  meafure, 
attain  to  the  pofleflion  of  them,  are  puffed  up 
and  elated  thereby. 

If  we  confider  things  as  they  are,  it  is  an 
evidence  of  a  very  wrong  turn  of  mind  to  boafl 
of  titles  and  fame,  as  they  are  no  part  of  our- 
felves,  nor  can  we  depend  upon  them.  But  he, 
that  is  elevated  with  a  fond  conceit  of  his  own 
knowledge,  is  a  ftranger  to  the  nature  of  things, 
and  particularly  to  himfelf;  fince  he  knows 
not  that  the  higheft  pitch  of  human  knowledge 
ought,  in  reality,  rather  to  be  called  ignorance. 
How  fmall  and  inconfiderable  is  the  extent  of 
pur  knowledge  ?  Even  the  moil  contemptible 

things 


318  EXHORTATION     V. 

things  in  nature  are  fufficient  to  expofe  the 
greatnefs  of  our  ignorance.  And,  with  refpect 
to  divine  things,  who  dares  to  deny,  "  that  the 
"  knowledge,  mankind  has  of  them,  is  next  to 
tf  nothing  (b)  ?  "  Becaufe  the  weak  eyes  of 
our  underftanding,  confined,  as  they  are,  with- 
in fuch  narrow  houfes  of  clay,  cannot  bear  the 
piercing  light  of  divine  things  ;  therefore  the 
fountain  of  all  wifdom  hath  thought  proper  to 
communicate  fuch  imperfect  difcovcries  of  him- 
felf,  as  are  barely  fufficient  to  direct  our  fteps  to 
the  fuperior  regions  (c)  of  per  feel:  light.  And 
whoever  believes  this  truth,  will,  doubtlefs, 
make  it  his  chief  care,  and  principal  ftudy,  con- 
flantly  to  follow  this  lamp  of  divine  light,  that 
{nines  in  darknefs,  and  not  to  deviate  from  it, 
either  to  the  right  hand  or  the  left.  It  is  in- 
deed my  opinion,  that  no  man  of  ingenuity 
ought  to  defpife  the  ftudy  of  philofophy,  or  the 
knowledge  of  languages,  pr  grammar  itfelf  j 
though,  to  be  fure,  a  more  expeditious  and 
fuccefsful  method  of  teaching  them,  were 
much  to  be  wifhed  :  but  what  I  would  recom- 
mend with  the  greated  earneftnefs,  and  per- 
fuade  you  to,  if  poffible,  is,  that  you  would  infe- 
parably  unite  with  fuch  meafures  of  learning 
and  improvements  of  ydur  minds  as  you  can 


(c\    us;  t 


attain, 

1 


EXHORTATION    V.  319 

attain,  purity  of  religion,  divine  love,  modera- 
tion of  foul,  and  an  agreeable  inoffenfive  beha- 
viour. For  you  are  not  ignorant,  what  a  low 
and  empty  figure  the  higheft  attainments  in  hu- 
man fciences  muft  make,  if  they  be  compared 
with  the  dignity  and  duration  of  the  foul  of 
man  ;  for  however  confiderable  they  may  be  in 
themfelves,  yet,  with  regard  to  their  ufe,  and 
their  whole  defign,  they  are  confined  within 
the  fhort  fpace  of  this  perifhing  life.  But  the 
foul,  which  reafons,  which  is  employed  in. 
learning  and  teaching,  in  a  few  days  will  for 
ever  bid  farewel  to  all  thefe  things,  and  remove 
to  another  country.  O  how  inconfiderable  are 
all  arts  and  fciences,  all  eloquence  and  philofo- 
phy,  when  compared  with  a  cautious  concern 
that  our  laft  exit  out  of  this  world  may  be 
happy  and  aufpicious,  and  that  we  may  depart 
out  of  this  life  candidates  of  immortality,  at 
which  we  can  never  arrive  but  by  the  beautifu} 
way  of  holineis. 

Let  us  pray. 

Infinite  and  eternal  God,  who  inhabiteft  thick 
darknefs,  and  light  inacceffible,  whom  no  mor- 
tal hath  feen,  or  can  fee ;  yet  ail  thy  works  evi- 
dently^ declare  and  proclaim  thy  wifdom,  thy 
power,  and  thy  infinite  goodnefs :  And,  when 
we  contemplate  thefe  thy  perfections,  what  is 

it 


320  EXHORTATION     V. 

it  our  fouls  can  defire,  but  that  they  may  love 
thee,  worfhip  thee,  ferve  thee,  for  ever  pro- 
claim thy  praifes,  and  celebrate  thy  exalted 
name,  which  is  above  all  praife,  and  all  admi- 
ration ?  Thy  throne  is  conftantly  furrounded 
with  thoufands  and  ten  thoufands  of  glorified 
fpirits,  who  continually  adore  thee,  and  cry  out 
without  ceaiing,  Holy,  boty,  holy,  Lord  God  Al- 
tnigbty,  who  was,  who  is,  and  who  is  to  come. 
Let  others  feek  what  they  will,  and  find  and 
embrace  what  they-  can,  may  we  have  always 
this  one  fixed  and  fettled  purpofe,  that  it  is  good 
for  us  to  draw  near  to  God.  Let  the  feas  roar, 
the  earth  be  fhaken,  and  all  things  go  to  ruin 
and  confufion  j  yet  the  foul,  that  adheres  to* 
God,  will  remain  fafe  and  quiet,  and  mall  not 
be  moved  for  ever.  O  blefled  foul !  that  has 
thee  for  its  reft,  and  all  its  falvation  ;  it  (hall  be 
like  a  tree  planted  by  the  rivers  of  water,  it  fhall 
not  fear  when  heat  cometh,  nor  mail  it  be  un- 
eafy  in  a  year  of  drought.  'Tis  our  earneft  pe- 
tition and  prayer,  O  Father,  that  thy  hands  may 
loofe  all  our  chains,  and  effectually  deliver  our 
fouls  from  all  the  fnares  and  allurements  of  the 
world  and  the  flefh,  and  that,  by  that  fame 
bountiful  and  moft  powerful  hand  of  thine, 
they  may  be  for  ever  united  to  thee  throufoh  thy 
pnly .  begottenjSon,  who  is  our  union  and  our 
peace.  Ee  favourably  prefent,  moft  gracious 

God, 


EXHORTATION     VI.  321 

God,  with  this  aflembly  of  ours,  that  whatever 
we  undertake,  in  obedience  to  thy  will,  may  be 
carried  to  perfection  by  the  aid  of  thy  grace,  and 
tend  to  the  glory  of  thy  name/ thro'  Jefus  Chrift 
our  Lord.  Amen. 


EXHORTATION      VI. 

I  A  M  not  ignorant,  that  it  is  one  of  the  com- 
mon arts  of  life  to  fet  off  our  own  things 
with  all  the  pomp  we  can  ;  and,  if  there  is  any 
worth  in  them,  by  no  means  to  depreciate  it, 
but  rather  to  endeavour,  with  all  our  might,  to 
enhance  their  value  as  much  as  poffible ;  nay, 
thofe  of  them,  which  are  quite  vain  and  worth- 
lefs,  we  ufe  to  magnify  with  pompous  expref- 
iions,  and  daub  with  falfe  colours,  and  to  do 
otherwife  is  reckoned  a  kind  of  ruftic  fimplicity. 
But  you,  young  Gentlemen,  who  are  acquainted 
with  my  manner,  will,  I  imagine,  ealily  for- 
give this  indifference  of  mine  j  and  therefore  I 
fay,  if  there  are  any,  that  dcfpife  thefe  per- 
formances of  ours,  we  leave  them  at  full  liberty, 
for  weourfelves  held  them  in  contempt  before  ; 
but,  to  fpeak  freely,  together  with  them  we  un- 
dervalued all  worldly  things :  "  They  are  all 
Y  "  mad? 


322  EXHORTATION     VI. 

"  made  of  the  fame  mean  materials  (a)"  O  life, 
fhort  with  regard  to  duration,  long  in  confide- 
ration  of  thy  miferies,  involved  in  darknefs,  be- 
fet  with  fnares,  ftill  flu&uating  between  falfe 
joys  and  real  torments,  groundlefs  hopes,  and 
fears  equally  imaginary,  yet  fooliflily,  and  even 
to  diffraction  loved  by  moft;  we  will  not  die, 
and  yet  we  know  not  how  to  live  ;  our  prefent 
pofleffions  are  loath  fome  as  food  to  a  man  in  a 
fever,  and  we  greedily  catch  at  future  enjoy- 
ments, which,  when  they  come  to  be  prefent, 
will  be  received  with  the  fame  indifference  :  for, 
among  the  advantages  of  this  fleeting  life,  no- 
thing is  equally  agreeable  to  thofe,  who  have  it 
in  poffeflion,  and  thofe  who  have  it  only  in  de- 
fire  and  hope. 

We  are  all  in  general  of  fuch  a  nature,  that 
we  are  weary  of  ourfelves,  and,  what  we  lately 
preferred  to  every  thing  elfe,  upon  experience 
we  reject.  This  inconflancy  is  undoubtedly  a 
iign  of  a  mind  diftempered,  forcibly  drawn 
away  from  its  center,  and  feparated  from  its 
only  durable  reft.  Nor  need  you  go  far,  young 
Gentlemen,  to  look  for  an  in  fiance  of  this  dif- 
temper  ;  let  'any  of  you  defcend  into  himfelf 
(which  very  few  do,  and  even  they  but  rarely) 
he  will  find  it  within  him  :  upon  a  very  flight 


inquiry  ? 


EXHORTATION     VI.  323 

inquiry,  he  will  furely  be  fenfible  of  it  ;  for, 
paffing  other  confiderations,  with  what  fervent 
wifhes  have  you,  in  your  hearts,  longed  for  this 
day  ?  yet  I  forewarn  you,  that  all  your  pleafure 
will  either  die  with  the  day  itfelf,  which  is  now 
fad  drawing  to  a  clofe,  or  but  for  a  very  mort 
time  fttrvive  it.  And,  as  commonly  happens, 
it  will  be  fucceeded  by  the  anxious  cares  of  be- 
ginning life,  as  it  were,,  anew,  or,  which  is 
much  more  grievous  and  unhappy,  and  from 
which,  I  earneftly  pray,  you  may  be  all  effec- 
tually preferved,  by  thofe  temptations  and  al- 
lurements of  vice,  which  tend  to  debauch  and 
ruin  you;  for  thefe  allurements,  after  the  manner 
of  fome  robbers,  attack  the  unwary  and  unexpe- 
rienced with  blandifliments  and  careffes,  that 
thereby  they  may  have  an  opportunity  to  undo 
them.  If  therefore,  as  foon  as  ye  enter  upon  a 
life  of  freedom,  thofe  deceitful  and  deadly  plea- 
fures  of  fenfe  tempt  you  with  their  delufive 
fmiles,  I  would  put  you  in  mind,  how  unwor- 
thy it  is  of  a  free  and  generous  mind,  efpeciaily 
that  of  a  Chriftian,  to  become  an  abject  flave, 
and  fubmit  to  the  moft  mameful  bondage  ;  how 
difgraceful  and  wretched  a  choice  it  i?,  to  be- 
come the  Jlave  of  a  mad  (lift  rafted  ma/ier(b}? 
and  how  much  more  generous  and  exalted  is  the 


Y  2  plea- 


324  EXHORTATION     VI. 

fure  of  defpifing  them  all,  and  trampling  them 
under  foot,  when  they  come  in  competition 
with  the  pure  and  permanent  delights  of  divine 
love  ? 

As  to  exalted  degrees  of  honour,  and  heaps 
of  riches,  the  idols  of  all   ranks  of  mankindj 
which  they  worfliip  with  the  rage  of  enthufiafm 
and  madnefs,  we  may  not  only  apply  to  them 
what  was  obferved  of  old  concerning  Hercules's 
flatue,  and  fay,  "  they  have  nothing  divine  in 
"  them  (c)  j >N  but  alfo,   that  they  are  entirely 
void  of  real  goodnefs.     Even  thofe,  who  have 
the  greateft  experience  of  them,  are  at  laft  ob- 
liged to  own  this :  the  force  of  truth  extorts  the 
confeffion,  though  they  make  it  with  regret  and 
againft  their  will.     All  the  beauty  and  bright- 
,  nefs  of  thefe  idols  refemble  the  decorations  of  a 
ftage,,  that  dazzle  the  eyes  of  the  vulgar,   and 
the  enjoyment  of  them  is,    in  reality,    but  a 
fplendid  kind  of  flavery,  and  gilded  mifery.  'Tis 
a  pathetic  expreflion  of  St.  Bernard,  "  O  ambi- 
"  tion,  the  torture  of  the  ambitious,  bow  hap- 
<c  pens  it,  that  though  thou  tormenteft  all,  thou 
"  yet  makeft  thyfelf  agreeable  to  all  (d)"     O 
how  eafily  does  even  the  leaft  glimpfe  of  eternal 
and  infinite  beauty  raze  out  of  the  mind  all  the 

(f)  «f  bJb  Iia*  $£»«. 

(rt7)  O!  ambitio,  ambientium  crux,    quomodo  omnes  tor- 
quens  omnibus  places  ? 

impreffions 


EXHORTATION     VI.  325 

impreffions  made  upon  it  by  the  objefts  we 
daily  converfe  with  on  this  earth,  and  turn  its 
admiration  of  them  into  contempt  and  dif- 
dain. 

But  if  any  one,  having  thoroughly  examined 
and  defpifed  thefe  fhadows,  refolves  folely  to 
purfue  a  more  compleat  knowledge  of  things, 
and  follow  the  dreams  of  learning,  we  cannot 
deny,  that  he  judges  more  juftly  ;  yet,  after  all, 
muft  know,  if  he  is  wife,  or  at  leaft  he  ought 
to  know,  that  he  may  be  wife,  '<  what  vanity 
"  and  fuperfluityis  to  be  met  with  even  here(^)  ;" 
for  often,  when  one  has  applied  himfelf  to  his 
books  and  ftudie?,  with  the  greateft  affiduity, 
and  alrnoft  fpent  his  life  upon  them,  all  his  pains 
evaporate  into  fmoke,  and  the  labour  of  years 
is  entirely  loft.  And,  what  is  moft  of  all  to  be 
lamented,  this  is  fometimes  the  cafe  with  re- 
fpect  to  theology,  which  is  the  chief  of  all  arts 
and  fciences,  as  fo  large  a  portion  of  that  vine- 
yard is  (till  poflefled  with  briars  and  thorns. 
How  many  are  the  difputes  and  controverfies, 
how  many  the  trifling  arguments  and  cavils, 
which  poffibly  may  have  fomething  of  the  marp- 
nefs  of  thorns,  but  undoubtedly  a  great  deal  of 
their  barrennefs  and  their  hurtful  quality  ?  A 
philofopher  of  old  feverely  reproves  the  fophif- 


ters 


326  EXHORTATION    VI. 

ters  of  his  time  in  thefe  words,  "What  was  for- 
"  merly  the  love  of  wifdom,  is  now  become  the 
"  love  of  words  (/)."  We,  to  be  fure,  may 
fubflitute,  in  place  of  this,  a  complaint  ftill 
more  bitter,  that  what  was  theology  before, 
is  now  become  foolim  talking  ;  and  that  many 
of  our  divines,  tho'  they  ferve  one  God,  and 
that  the  God  of  peace,  "  yet  fplit  into  parties 
<c  upon  the  lighteft  occafions,  and  with  great 
"  impiety  divide  the  whole  world  into  fac- 
"  tions  (g)."  And  I  am  much  afraid,  this 
evil,  in  a  great  meafure,  derives  its  original  from 
the  education  of  youth  in  fchools  and  colleges. 
For  the  mod  part  of  men  manage  this  bufinefs, 
as  if  difputing  was  the  end  of  learning,  as  fight- 
ing is  the  defign  of  going  to  war  :  hence  the 
youth,  when  they  enter  the  fchool,  begin  dif- 
puting, which  never  ends  but  with  their  life. 
Death  impofes  filence,  and  fo,  at  laft,  "  thefe 
"  fierce  paffions  of  their  minds,  and  thefe  inve- 
<{  terate  contentions,  are  compofed  to  reft  by 
"  the  weight  of  a  little  duft  thrown  upon 
"  them  (&;." 

(/)   Q^32  philofophia  fuit,  fafta  philologia  eft. 
(<§")  crp^st^orrxij  xj  xoypGv  o'Ac» 


Hi  motus  animorum,  atque  hacc  certamina  tanta 
Pulveris  exigui  jadlu  comprefla  quiefcunt. 

4.  Georg. 

As 


EXHORTATION    VI.  327 

As  for  you,  young  Gentlemen,  if  my  earneft 
wifhes,  and  fincere  advice,  can  have  any  weight 
with  you,  you  will  early  extricate  yourfelves  out 
of  thefe  flames  of  contention,  that  your  minds, 
being  lighted  up  by  the  pure  and  celeftial  fire  of 
the  divine  Spirit,  may  fhine  forth  in  holinefs, 
and  burn  with  the  moft  fervent  charity. 

Let  us  pray. 

Honour  and  praife  is  due  to  thee,  O  infinite 
God.  This  is  the  univerfal  voice  of  all  the 
blefTed  fpirits  on  high,  and  all  the  faints  on 
earth  :  worthy  art  thou,  O  Lord,  to  receive  glo- 
ry, and  honour,  and  power,  becaufe  thou  haft 
created  all  things,  and'for  thy  pleafure  they  are. 
We,  here  before  thee,  with  united  hearts  and 
affecYions,  offer  thee,  as  we  can,  the  facrifice  of 
gratitude,  love  and  praife.  How  much  are  we  in- 
debted to  thee  for  ourfelves,  and  for  all  that 
we  poflefs !  for  in  thee  we  live,  move,  and  have 
our  being.  Thou  haft  redeemed  us  from  our 
fins,  having  given  the  Son  of  thy  love,  as  a  facri- 
fice and  ranfom  for  our  fouls,  the  chaftifement 
of  our  peace  fell  upon  him,  and  by  his  ftripes 
we  are  healed.  On  this  confideration,  we  ac- 
knowledge, we  are  no  longer  at  our  own  difpo- 
fal,  fince  we  are  bought  with  a  price,  and  fo 
very  great  a  price,  that  we  may  glorify  thee,  O 
Y  4  -Father, 


EXHORTATION  VI. 
Father,  and  thy  Son,  in  our  fouls  and  our  bo- 
dies, which  are  fo  juflly  thine  ;  may  we  devote 
ourfelves  to  thee,  through  the  whole  remaining 
part  of  our  life,  and  difdain  the  impure  and  ig- 
noble flavery  of  fin,  the  world,  and  the  flefh, 
that,  in  all  things,  we  may  demean  ourfelves  as 
becomes  the  fons  of  God,  and  the  heirs  of  thy 
celeftial  kingdom,  and  make  daily  greater  pro- 
grefs  in  our  journey  towards  the  happy  poflef- 
iion  thereof. 

Blefs  thy  church,  and  our  nation,  and  this 
our  univerfity  :  may  it  be  thine,  we  pray  thee  : 
we  intreat,  thou  would  become  our  father,  our 
protector,  and  our  fupreme  teacher,  who  haft 
thy  chair  in  heaven,  and  teacheft  the  hearts  of 
men  on  this  earth.  May  the  youth  flourim  un- 
der thy  in  ft  ruction,  that  they  may  be  not  only 
learned,  but  efpecially  upright,  pious  and  true 
Chriftians,  entirely  devoted  to  the  honour  of 
thy  name,  through  our  Lord  Jefus  Chrift. 
Amen. 


EXHOR- 


EXHORTATION    VII.  329 


EXHORTATION      VII. 

THESE  academical  exercifes  of  ours  are, 
to  be  fure,  no  great  matter,  nor  do  we 
make  any  high  account  of  them  ;  yet,  after  all, 
we  fet  no  higher,  perhaps  even  a  lefs  value  up- 
on the  buftling  affairs  of  mankind,  which  make 
a  much  greater  noife,  and  the  farces  that  are 
acted  upon  the  more  exalted  theatres  of  the 
world,  which,  to  fpeak  my  fentiments  in  a  few 
words,  are  for  the  mod  part  outwardly  more 
pompous,  than  thefe  of  ours,  but  inwardly 
equally  vainj  and  more  infignificant  than  the 
bufy  amufements  of  children  playing  on  the 
fands,  and  eagerly  building  little  houfes,  which, 
with  giddy  levity,  they  inftantly  pull  down  a- 
gain  (a}.  Or  if  you  chufe  to  be  more  fevere 
upon  the  fruitlefs  labours  of  mankind,  and  their 
bufy  and  irregular  motions  backward  and  for- 
ward, and  from  one  place  to  another,  you  may, 
with  a  great  man,  that  knew  all  thefe  things 
by  experience,  compare  them  to  the  fluttering 


tf 


(a)    12$  ort 

Or   Mm  un  •ato'vnyii  a$v%pa 


330  EXHORTATION    VII. 

of  frightened  fies,  the  tollfome  hurry  of  the  ants, 
and  the  motions  of  puppets  (b).  '  But  he  that,  a- 
midft  all  the  confufions  and  commotions,  which 
happen  in  human  affairs  here  below,  has  re- 
count to  divine  contemplation,  and  the  hopes 
of  eternity,  as  the  lofty  impregnable  tower  of 
true  wifdom,  "  is  the  only  perfon  that  enjoys 
"  uninterrupted  eafe  and  tranquillity,  like  the 
"  heavenly  bodies,  which  conftantly  move  on 
"  in  their  orbits,  and  are  never,  by  any  vio- 
"  fence,  diverted  from  their  courfe  (c)." 

And  indeed,  what  wonder  is  it,  that  he  can 
eafily  view  all  the  dreadful  appearances  of  this 
wretched  life,  with  a  refolute  and  fleady  coun- 
tenance, who,  by  frequent  interviews  and  daily 
converfation  with  death  itfelf,  which  we  call 
the  king  of  terrors  (d  ),  has  rendered  it  familiar 
to  him,  and  thereby  not  only  divefted  it  of  its 
terrors,  but  alfo  placed  it  in  a  beautiful,  plea- 
fant,  and  quite  amiable  light.  By  this  means, 
he  dies  daily,  and  doubtlefs,  before  he  fufFers  a 
natural  death,  he  dies  in  a  more  exalted  fenfe 
of  the  word,  by  withdrawing,  as  far  as  is  pof- 
fible,  his  mind  from  the  incumbrance  of  earthly 


(I)  Mt»J£wv  fGrroriptvut  JtaJ^aj,  pvQMHtn  7aX#tsro£»a$  ^  a 


Otia  folus  agit,  f:cut  cceleftia  Temper 

Inconcufla  fuo  volvuntur  fidera  lapfu.     Luc,  lib.  u. 


(d) 

things, 


EXHORTATION      VII.  331 

things,  and,  even  while  it  lodges  in  the  body, 
weaning  it  from  all  the  worldly  objects,  that  arc 
placed  about  him.  And,  in  this  very  fenfe, 
philofophy  of  old  was  moft  properly  called  the 
meditation  of  death  (*),  which  the  Roman  ora- 
tor has,  in  my  opinion,  explained  with  great 
propriety,  and  the  precifion  of  a  philofopher. 
"  What  is  it  we  do,  fays  he,  when  we  with- 
"  draw  the  mind  from  pleafure,  that  is,  thebo- 
"  dy,  from  our  means  and  fubflance,  that  is  the 
ct  fervant  of  the  body,  that  provides  for  its 
"  wants,  from  the  commonwealth,  and  every 
<c  kind  of  bufinefs ;  what  is  it  we  then  do,  I 
c<  fay,  but  recall  it  to  itfelf,  and  oblige  it  to 
"  ftay  at  home  ?  Now,  to  withdraw  the  mind 
<f  from  the  body,  is  nothing  elfe,  but  to  learn 
<c  to  die  (/)."  Let  us,  therefore,  reafon  thus, 
if  you  will  take  my  advice,  and  feparate  our- 
fclves  from  our  bodies,  that  is,  let  us  acciiftom 
ourfelves  to  die:  this,  even  while  we  fojourn  on 
this  earth,  will  be  to  the  foul  a  life  like  to  that 
which  it  will  enjoy  in  heaven,  and,  being  de- 
livered from  thefe  fetters,  we  fhall  move  at  a 

(«)    Ml*/T19  flfltWTB. 

(/)  Quid  aliud  agimus  cum  a  voluptate,  id  eft  ei  corpore, 
cum  a  re  familiari  quse  miniftra  eft  &  famula  corporis,  eum  a 
repub.  cum  a  negotio  omni  feveramus  ariimum,  quid  turn  agi- 
mus  (ir.quam)  nifi  ilium  ad  feipfum  advocamus,  &  fecum  effe 
cogimus  ?  Secernere  autem  a  corpore  animum,  necquicquam 
aliud  ert  quam  emori  difcerev 

better 


332  EXHORTATION    VII. 

better  rate,  the  courfe  of  our  fouls  will  be  lefs 
retarded  in  our  journey  to  that  happy  place,  at 
which,  when  we  arrive,  we  can  then,  and  then 
only,  be  truly  faid  to  live  ;  for  this  life  is  but  a 
kind  of  death,  the  miferies  whereof  I  could 
paint,  if  it  were  feafonable  j  but,  to  be  fure,  it 
was  moft  juftly  called  a  life  of  tbe  greatefi  mi- 
fery  (g)  by  Dionyfius  the  Areopagite,  or  who- 
ever was  the  author  of  that  book,  that  goes  un- 
der his  name. 

And  indeed,  young  Gentlemen,  I  am  of 
opinion,  that  fuch  a  view,  and  meditation  of 
death,  will  not  be  unfuitable,  or  improper,  even 
for  you,  though  you  are  in  the  prime  of»  life, 
and  your  minds  in  their  full  vigour  -,  nay,  I 
would  gladly  hope,  you  yourfelves  will  not 
imagine  it  would,  nor  be  at  all  offended  at  me, 
as  if,  by  mentioning  that  inaufpicious  word  un- 
feafonably,  I  difturbed  your  prefent  joy,  drew 
a  kind  of  black  cloud  over  this  bright  day  of 
feftivity,  or  feemed  to  mix  among  your  laurels, 
a  branch  of  the  hated  cyprefs.  For  a  wife 
man  would  not  willingly  owe  his  joy  to  mad- 
nefs,  nor  think  it  a  pleafure,  foolimly  to  forget 
the  fituation  of  his  affairs. 

The  wife  man  alone  feels  true  joy,  and  real 
wifdom  is  the  attainment  of  a  Chriftian  only, 


(g) 

who 


EXHORTATION     VII.  333 

who  bears  with  life,  but  hopes  for  death  ;  and 
pafTes  through  all  the  ftorms  and  tempefts  of  the 
former  with  an  undaunted  mind,  but  with  the 
moft  fervent  wifhes  looks  for  the  latter,  as  the 
fecure  port,  and  the  fair  havens  (h)  in  the 
higheft  fenfe  of  the  expreflion  ;  whofe  mind  is 
humble,  and,  at  the  fame  time,  exalted,  nei- 
ther depending  upon  foreign,  that  is,  external 
advantages,  nor  puffed  up  with  his  own  5  and 
neither  elevated  nor  deprefled  by  any  turns  or 
viciflitudes  of  fortune. 

He  is  the  wife  man,  who  relimes  things  as 
they  really  are  ;  who  is  not,  with  the  common 
fort  of  mankind,  that  are  always  children,  ter- 
rified by  bugbears,  nor  pleafed  with  painted  rat- 
tles. Who  has  a  greatnefs  of  foul,  vaftly  fupe- 
rior  to  all  fading  and  periihing  things  ;  who 
judges  of  his  improvements  by  his  life,  and 
thinks  he  knows  every  thing  he  does  not  covet, 
and  every  thing  he  does  not  fear.  The  only 
thing  he  defires,  is  the  favour  and  countenance 
of  the  Supreme  King  ;  the  only  thing  he  fears, 
is  his  difpleafure  ;  and,  without  doubt,  a  mind 
of  this  caft  muft,  of  neceffity;  be  the  habitation 
of  conftant  ferenity,  exalted  joy,  and  gladnefs 
fpringing  from  on  high.  And  this  is  the  man, 
that  is  truly  pofTefled  of  that  tranquillity  and 


bafft 


334  EXHORTATION    VIL 

happy  difpofition  of  mind  (  /),  which  the  Philofo- 
phers  boaft  of,  the  Divines  recommend,  but  few 
attain.  And  though  he  will  neither  willingly 
fuffer  himfelf  to  be  called  a  philofdpher,  nor  a 
philologer,  yet  he  is,  in  reality,  well  verfed  in 
the  things  of  God  (k),  and,  by  a  kind  of  Divine 
influence  and  inftruftion  (/),  has  attained  to  the 
light  of  pure  and  peaceable  truth  j  where  he 
paffes  his  days  in  the  greateft  quietnefs  and  fc- 
renity,  far  above  the  cloudy  and  ftormy  regions 
of  controverfy  and  difputation. 

If  any  of  you  has  been  thus  inftructed,  he  has 
certainly  attained  the  higheft  of  all  arts,  and  has 
entered  upon  the  moft  glorious  liberty,  even  be- 
fore he  hath  received  any  Univerfity  degree. 
But  the  reft,  though  they  are  prefently  to  have 
the  title  of  Matter  of  Arts,  ftill  continue  a  filly, 
fervile  fet  of  men,  under  a  heavy  yoke  of  bon- 
dage, whereby  even  their  minds  will  be  crampt 
with  oppreffive  laws,  far  more  intolerable  than 
any  difcipline  however  fevere.  None  of  you, 
I  imagine,  is  fo  exceffively  blinded  with  felf- 
conceif  (m),  fo  ignorant  of  the  nature  of  things, 
and  unacquainted  with  himfelf,  as  to  dream  that 
he  is  already  a  philofopher,  or  be  puffed  up  with 
an  extravagant  opinion  of  his  own  knowledge, 


(/)  fvQvpletv  %  yaXnw.  (-0 

'!}  .©/ia  TwJ  |M,o^a  je}  $£»%£.  (m)  dv$H$ska. 

becaufe 


EXHORTATION    VIL  3.35 

becaufe  he  has  gone  through  the  ordinary  exer- 
cifes  at  the  Univerfity  -,  though,  to  fpeak  the 
truth,  the  philofophy,  which  prevails  in  the 
fchools,  is  of  a  vain,  airy  nature,  and  more  apt 
to  infpire  the  mind  with  pride,  than  to  improve 
it.  As  it  is  my  earneft  prayer,  fo  it  is  alfo  the 
object  of  .my  hope,  that  you  will  retire  from 
this  Seminary,  with  your  minds  excited  to  a 
keen  and  wholefome  thirft  after  true  erudition, 
rather  than  blown  up  with  the  wild-fire  of 
fcience,  falfely  fo  called  :  And  what,  of  all 
other  attainments,  is  of  greateft  confequence, 
that  you  will  leave  us,  deeply  affected  with  the 
mod  ardent  love  of  heavenly  wifdom.  What- 
ever may  be  your  fate,  with  refpect  to  other 
things,  it  is  my  earneft  requeft,  that  it  be  your 
higheft  ambition,  and  your  principle  ftudy,  to 
be  true  Chriftians ;  that  is,  to  be  humble,  meek, 
pure,  holy,  and  followers  of  your  moft  aufpi- 
cious  Captain,  the  Lamb,  wherever  he  goeth  ; 
for  he  that  followeth  him  fhall  not  walk  in  dark- 
nefs,  but  be  conducted,  through  the  morning 
light  of  Divine  grace,  to  the  meridian,  and 
never-ending  brightnefs  of  glory. 

Let  us  pray. 

Eternal  Father  of  mercies  and  of  lights,  the 
pnly  reft  of  the  immortal  fouls,  which  thou  haft 

created, 


336  EXHORTATION     VII. 

created,  and  their  never-failing  confolation  :  In- 
to what  by-paths  of  error  do  our  fouls  divert, 
and  to  what  dangers  are  they  expofed  on  every 
hand,  when  they  ftray  away  from  thee  ?  But, 
while  they  keep  within  thy  hiding  place,    O 
moil  high,  they  are  fafe  under  the  fhadow  of 
thy  wings.     O  how  happy  are  they,  and  how 
well  do  they  live,  who  pafs  their  whole  lives 
in  that  fecret  abode,    where  they  may  conti- 
nually refrefli    themfelves   with  the   delicious 
fruits  of  thy  love,  and  mew  forth  thy  praife  ! 
where  they  may  tafte  and  fee,  that  thou  art  good, 
O  Lord,  and  be  thoroughly  perfuaded  of  the  irn- 
menfe  riches  of  thy  bounty,  which  all  our  mife- 
rics  cannot  exceed,  nor  our  poverty  exhauft;  nay, 
which  the  conftant  effulion  of  them  upon  the 
whole  univerfe,  and  all  its  parts,  cannot  in  the 
leaft  diminish.     As  for  us,  who  are  before  thee, 
the  moft  unworthy  of -all  thy  creatures,  yet,  at 
the    fame  time,    the   moft  exceffively  loaded 
with  all  the  inftances  of  thy  goodnefs,  can  we 
avoid  crying  out  with  the  united  voices  of  our 
hearts,  Let  praife  be  afcribed  to  the  Lord,  be- 
caufe  he  is  good,  and  his  mercy  endureth  for 
ever.     Who  {hall  declare  the  great  and  won- 
derful works  of  God,  who  {hall  {hew  forth  his 
praife  ?  who  ruleth  by  his  power  for  ever,  and 
his  eyes  obferve  the  nations,  that  the  rebel- 
lious may  not  exalt  themfelves  -,  who  reftores 

our 


EXHORTATION    VII.  337 

our  fouls  to  life,  and  fuffers  not  our  feet  to  be 
moved.  But,  on  the  other  hand,  alas !  how 
juftly  may  our  fongs  be  interrupted  with  bit- 
ter lamentations,  that,  under  fuch  ftrong  and 
constant  rays  of  his  bounty,  our  hearts  are  To  cold 
towards  him  ?  O  how  faint  and  languid  is  our 
love  to  him  !  How  very  little,  or  near  to  no- 
thing, is  the  whole  of  that  flame,  which  we 
feel  within  us,  and,  as  that  love  fails  within  us, 
we  mifplace  our  affections  upon  the  things  a- 
round  us ;  and  as  we  follow  vanity,  we  become 
vain  and  miferable  at  the  fame  time.  But  may 
thy  Spirit,  O  Lord,  whom  we  humbly  and 
earneftly  beg  of  thee,  defcending  into  our 
hearts,  infpire  us  thoroughly  with  life,  vigour, 
and  celeftitl  purity. 

Pleafe  to  enlighten  thy  church  throughout 
the  whole  habitable  world,  and  particularly  in 
thefe  iflands,  with  the  continued  light  of  thy 
countenance :  if  thou  apply  thy  healing  hand, 
we  fhall  prefently  be  whole ;  nor  need  we 
look  to  any  quarter  for  other  remedies,  than 
thofe  we  have  always  found  to  be  more 
powerful  than  our  moft  obftinate  diftempers. 
Blefs  this  city,  and  this  celebrated  univeifity. 
Grant,  moft  gracious  Father,  that  the  numbers 
of  youth,  we  fend  out  from  it  this  day,  and 
every  year,  may  be  by  thy  effectual  grace,  con- 
fecrated  and  devoted  to  thy  fervice.  Forbid, 
Z  we 


338  EXHORTATION    VIII. 

we  pray  thee,  that  they  (hould  either  be  the 
means  of  fpreading  pollution  among  thy  peo- 
ple, or  fufter  themfelves  to  be  tainted  with  the 
infeflion  of  a  wicked  world  ;  but  let  this  foun- 
tain of  learning  be  continually  enriched  with 
thy  heavenly  influences,  that  it  may  conftantly 
fupply  pure  and  limpid  ftreams,  for  the  welfare 
and  improvement  of  thy  church  and  people,  to 
the  glory  of  thy  exalted  name,  through  our 
Lord  Jefus  Chrift  ;  to  whom,  with  thee,  and 
the  Holy  Spirit,  be  honour,  praife,  and  glory,, 
world  without  end.  Amen. 


EXHORTATION      VIII. 

AMIDST  thefe  amufements,  we  are 
unhappily  lofing  a  day.  Yet  fome  part 
of  the  weight  of  this  complaint  is  removed, 
when  we  confider,  that,  while  the  greateft  part 
of  mankind  are  buttling  in  crowds,  and  places 
of  traffick,  or,  as  they  would  have  us  believe, 
in  affairs  of  great  importance,  we  are  trifling 
our  time  more  innocently  than  they.  But  what 
ihould  hinder  us  from  doling  this  laft  fcene  in 
a  ferious  manner,  that  is,  from  turning  ouc 

eyes 


EXHORTATION     VIII.  339 

eyes  to  more  divine  objects,  whereby,  though 
we  are  fatigued  with  other  matters,  we  may 
terminate  the  work  of  this  day,  and  the  day  it- 
felf  agreeably ;  as  the  beams  of  the  fun  ufe  to 
give  more  than  ordinary  delight,  when  he  is 
near  his  feeing  ? 

You  are  now  initiated  into  the  philofophy, 
fuch  as  it  is,  that  prevails  in  the  fchools,  and,  I 
imagine,  intend,  with  all  poffible  difpatch,  tQ 
apply  to  higher  ftudies.  But  O!  how  pitiful 
and  fcanty  are  all  thofe  things,  which  belet  us 
before,  behind,  and  on  every  fide  ?  The  buft- 
ling  we  oblerv^,  is  nothing  but  the  hurrying  of 
ants  eagerly  engaged  in  their  little  labours. 
The  mind  muft  furely  have  degenerated,  and 
forgotten  its  original  as  effectually,  as  if  it  had 
drunli  of  the  river  Lethe,  if  extricating  itfelf  out 
of  all  thefe  mean  concerns  and  defigns,  as  fo 
many  fnares  laid  for  it,  and  rifmg  above  the 
whole  of  this  vifible  world,  it  does  not  return  to 
its  Father's  bofom,  where  it  may  contemplate 
his  eternal  beauty,  where  contemplation  will  in- 
flame love,  and  love  be  crowned  with  the  pof- 
feffion  of  the  beloved  object.  But,  in  the  con- 
templation of  this  glorious  object,  how  great 
caution  and  moderation  of  mind  is  necenary, 
that,  by  prying  prefumptcuflv  into  his  fecret 
councils,  or  his  nature,  and  rafciy  breakin:  nto 
Z  2  "the 


340  EXHORTATION     VIII. 

the  fanftuary  of  light  (a),  we  be  not  quite  in- 
volved in  darknefs?  And,  with  regard  to  what 
the  infinite,  independent ,  and  neceffary  exiftenf 
Being  (£),  has  thought  proper  to  communicate 
to  us  concerning  himfelf,  and  we  are  concerned 
to  know,  even  that  is,  by  no  means,  to  be  ob- 
fcured  by  curious,  impertinent  questions,  nor 
perplexed  with  the  arrogance  of  difputation  5 
becaule,  by  fuch  means,  inftead  of  enlarging 
our  knowledge,  we  are  in  the  fair  way  to  know 
nothing  at  all  j  but  readily  to  be  received  by 
humble  faith,  and  entertained  with  meek  and 
pious  afFe&ions.  And  if,  in  thefe  noticts  of 
him,  that  are  communicated  to  us,  we  meet 
with  any  thing  obfcure,  and  hard  to  be  under- 
ftood,  fuch  difficulties  will  be  happily  got  over, 
not  by  perplexed  controverlies,  but  by  conftant 
and  fervent  prayer.  "  He  will  come  to  under- 
cc  ftand,  fays,  admirably  well,  the  famous  Bi- 
"  (hop  of  Hippo  (c),  who  knocks  by  prayer, 
"  not  he,  who,  by  quarrelling,  makes  a  noife 
"  at  the  gate  of  truth  ( d )."  But  what  can  we, 
who  are  mortal  creatures,  underftand,  with  re- 
gard to  the  inexpreffible  Being,  we  nowlpeak  of, 


(«)    ElJ  T« 

(£)  To;  o»1Wj  Mi. 

(r)  St.  Auguftine. 

(</)  Intelliget  qui  oran4o  pulfat,  non  qui  rixando  obftrepit 

ad  oftium  reritatis. 

efpecially 


EXHORTATION     VIII.  341 

efpccially  while  we  fojourn  in  thefe  dark  prifons 
of  clay,  but  only  this,  that  we  can  by  no  means 
comprehend  him  ?  for  though,  in  thinking  of 
him,  we  remove  from  our  idea  all  fort  of  imper- 
fection, and  collect  together  every  perceivable 
perfection,  and  adorn  the  whole  with  the  high- 
ert  titles,  we  muft,  after  all,  acknowledge,  that 
we  have  faid  nothing,  and  that  our  conceptions 
are  nothing  to  the  purpofe.  Let  us  therefore 
in  general  acknowledge  him  to  be  the  immove- 
able  Being,  that  moveth  every  thing  ;  the  im- 
mutable God,  that  changeth  all  things  at  his 
pleafure  ;  the  infinite  and  eternal  fountain  of 
all  good,  and  of  all  ex  ftence,  and  the  Lord  and 
fole  Ruler  of  the  world. 

If  you,  then,  my  dear  youths,  afpire  to  ge- 
nuine Chnftianity,  that  is,  the  knowledge  of 
God  and  divine  things  (^),  I  would  have  you 
confider,  that  the  mind  muft  firft  be  recalled, 
and  engaged  to  turn  in  upon  itfelf,  before  it  can 
be  raifed  up  towards  God,  according  to  that  ex- 
preflion  of  St.  Bernard,  "  May  I  return  from 
"  external  things  to  thofe  that  are  within  my- 
"  felf,  and  from  thefe  again  rife  to  thofe  that 
<c  are  of  a  more  exalted  nature  (/  )."  But  the 


(t) 

(/)  Ab  exterioribus  ad  intsriora  redeam,  ab  interioribus  ad 

fuperiora  afcemlam. 

Z  3  greateft 


342  EXHORTATI6N      VHI. 

greateft  part  of  men  live  abroad,  and  are,  truly, 
Grangers  at  homej  you  may  fooner  find  them 
any  where,   than  with  themfelves.    Now,  is  not 
this   real  madnt  is,  and  the  higheft  degree  of 
ink   fibility  ?    Yet,  after  all,  they  feem  to  have 
fornc  reaibn  in  their  madnefs,   when  th*y  thus 
flray  away  from  themfelves,   fince  they  can  fee 
no.hing   within  them,  that,    by  its   promifing 
afpecl:,  can  give  them  pleasure  or  delight.     Eve- 
ry thing   there  is  ugly,    frightful,  and  full  of 
naftinefs,  which  they  'would  rather  be  ignorant 
of,  than  be  at  the  pains  to  purge  away  ;  and 
therefore  prefer  a  flothful  forgetfulnefs  of  their 
mifery,  to  the  trouble  and  labour  of  regaining 
happinefs.     But  how  prepoflerous  is  the  moft 
diligent   ftudy,    and   the   higheft   knowledge, 
when  we  neglect  that  of  ourfelves  ?     The  Ro- 
man philofopher,    ridiculing  the   grammarians 
of  his  time,    obferves,    "  that   they  enquired 
ff  narrowly  into  the  misfortunes  of  UlyiTes,  but 
(t  were  quite  ignorant  of  their  own  (g)."      The 
fentiments  of  a  wife  and  pious  man  are  quite 
different,  and  I  wifh  you  may  adopt  them.    It 
is  his  principal  care  to  be  thoroughly  acquainted 
with  himfelf,  he  watches  over  his  own  ways, 
he  improves  and  cultivates  his  heart  as  a  garden, 
nay,  a  garden  confecrated  to  the  King  of  Kings, 

(g)  Ulyffis  mala  explorant,  ignorant  fua. 

who- 


EXHORTATION     VIII.  343 

•who  takes  particular  delight  in  it;  he  carefully 
nurfes  the  heavenly  plants  and  flowers,  and 
roots  up  all  the  wild  and  noxious  weeds,  that 
he  may  be  able  to  fay,  with  the  greater  confi- 
dence, "  Let  my  beloved  come  into  his  own 
"  garden,  and  be  pleafed  to  eat  of  his  fruits." 
And  when,  upon  this  invitation,  the  great 
King,  in  the  fullnefs  of  his  gocdnefs,  defcends 
into  the  mind,  the  fou!  may  then  eafily  afcend 
with  him,  as  it  were,  in  a  chariot  of  .fire,  and 
look  down  upon  the  earth,  and  all  earthly 
things,  with  contempt  and  difdain  :  "  Then  ri- 
"  fing  above  the  rainy  regions,  it  fees  the 
"  ftorms  falling  beneath  its  feet,  and  tramples 
"  opon  the  hidden  thunder  (&)." 

Let  us  pray. 

Whatever  fans/action  we  look  for  without 
thee,  O  Heavenly  Father,  is  mere  delufion  and 
vanity  ;  yet,  though  we  have  fo  often  experi- 
enced this,  we  have  not,  to  this  day,  learned 
to  renounce  this  vain  and  fruitlefs  labour,  that 
we  may  depend  upon  thee,  who  alone  can  give 
full  and  compleat  fatisfaclion  to  the  fouls  of 
men.  We  pray,  therefore,  that,  by  thy  Al- 

(b)  Celfior  exurgens  pluviis  nimbofq,  cadentes, 
Sub  pedibus  cernehs,  &  cceca  tonitrua  caleans. 

Z  4  mighty 


344  EXHORTATION    VIII. 

mighty  hand,  thou  would  fo  effectually  join 
and  unite  our  hearts  to  thee,  that  they  may 
never  be  feparated  any  more.  How  unhappy 
are  they  who  fbrfake  thec,  and  whofe  hearts 
depart  from  thy  ways  ?  They  (hall  be  like 
fhrubs  in  the  defart,  they  fhall  not  fee  when 
good  cometh,  but  dwell  in  a  parched  and  barren 
land.  BlefTed,  on  the  contrary,  is  he,  who 
hath  placed  his  confidence  in  thee ;  he  (hall  be 
like  a  tree  planted  by  the  rivers  of  water,  he 
fhall  not  be  afraid  when  heat  cometh,  nor  be 
uneafy  in  the  time  of  drought.  Take  from  us, 
O  Lord,  whatever  earthly  enjoyments  thou 
fhalt  think  proper;  there  is  one  thing  will  abun- 
dantly make  up  all  our  lofles,  let  Chrift  dwell 
in  our  hearts  by  faith,  and  the  rays  of  thy  favour 
continually  refrefh  us  in  the  face  of  this  thine 
Anointed ;  in  this  event,  we  have  nothing  more 
to  afk,  but,  with  grateful  minds,  mall  for  ever 
celebrate  thy  bounty,  and  all  our  bones  mall  fay, 
Who  is  like  unto  thee,  O  Lord,  who  is  like  unto 
thee  ? 

Let  thy  church  be  glad  in  thee,  and  all  in 
this  nation,  and  every  where  throughout  the 
world,  that  regard  and  love  thy  name ;  by  the 
power  and  efficacy  of  the  gofpel,  may  their 
number  be  daily  augmented,  and  let  the  gifts  of 
thy  grace  be  alfo  encreafed  in  them  all.  Blefs 
this  univerfity  $  let  it  be  like  a  garden  watered 

by 


VALEDICTORY  ORATION.  345 
by  thy  heavenly  hand,  that  thy  tender  (hoots 
may  grow,  and  in  due  time  produce  abundant 
fruit,  to  the  eternal  honour  of  thy  moft  glorious 
name,  through  our  Lord  Jefus  Chrift.  Amen. 


VALEDICTORY  ORATION. 


THOUGH  this,  I  imagine,  is  the  laft 
addrefs  I  mall  ever  have  occafion  to 
make  to  you,  I  will  not  detain  you  long  from 
your  ftudies,  nor  encroach  on  the  time  allowed 
you  for  recreation.  This  is,  to  be  fure,  the 
firft  time  that  Tome  of  you  have  heard  me  ;  but 
I  have  a  great  many  others  to  bear  witnefs  of 
the  conftant  defign  of  all  my  difTertations  in 
this  place.  They  will  teftify,  that  the  inten- 
tion of  all  my  difcourfes  was,  "  that  the  form 
of  found  words  (a}"  that  is,  the  Chriftian 
dodtrine,  and  confequently  the  fear  and  love  of 
God,  might  not  only  be  impreffed,  but  alfo  en- 
graven upon  your  hearts  in  lading  and  indelible 

hoya*  T^wO-. 

characters ; 


346          VALEDICTORV  ORATION. 
characters  j  and  that  you  might  not  only  admif 
as  a  truth,  but  alfopay  the  higheft  regard  to  this 
indifputable  maxim,  "  that  piety  and  religion  isJ 
"  the  only  real  good  among  men  (£)."     More- 
over, that  your  minds  might  be  the  lefs  incum- 
bered  in  their  application  to  this  grand  ftudy  of 
religion,  and  the  more  expeditious  in  their  pro- 
grefs  therein,  I  conftantly  endeavoured,  with 
all  poffible  warmth,  to  divert  you   from  thofe 
barren  and  thorny  queftions  and  difputes,  that 
have  infected  the  whole  of  theology:  and  this 
at  a  time,  when  the  greateft  part  of  divines  and 
profeflbrs,  and  thofe  of  no  fmall  reputation,  en- 
gaging furioufly  in  fuch  controverfies,  £{  have 
"  fplit  into  parties,  and  unhappily  divided  the 
"  whole  world  (c)."     It  was  my  conftaht  prac- 
tice to  efta'blifh  thofe  great  and  uncontroverted 
articles  of  our  holy  religion,  which  are  but  few 
and  clear  ;  fome  part  whereof  are  confirmed  by 
the  common  conferit  of  nations,  and  of  all  the 
human  race  j  and  all  the  reft  by  the  unanimous 
voice  of  the  whole  Chriftian  world.     Of  the 
firft  fort  are  thofe  We  have  often  advanced  irt 
treating  of  the  being  and  perfections  of  the  one 
fupreme  and  eternal  Principle,  and  the  produc- 
tion of  all  things  by  him;  the  continual  prefer- 


(£)  o-n  s»  xj  pom  It  otvO^Voff  e 
(c)  «rx»|«xTa»,  xj  xo<rpto»  o>.o>  ri^r 

vation 


VALEDICTORY  ORATION.         347 
vation  and  governm;   i  of  the  world  by  bis  Pro- 
vidence; the  law  of  Cod  given  to  mankind,  and 
the  rewards  and    punifhments  annexed  to  it. 
The  other  clafs  of  the  orand  articles  of  religion 
are  indeed  peculiar  to  Chriftian  Philofophy,  but 
believed  in  common  by  all  the  profeflbrs  of  that 
religion.     Thefe  are  the  great  foundations  of  our 
faith,  and  of  all  our  hope  and  joy,  with  regard 
to  the  incarnation  of  the  Son  of  God,  his  death 
and   refurreclion   for   the    deftruclion   of    fin, 
and  confequently  of  death  ;    his  afcenlion  into 
the  higheft   heavens   with  that  fame   flefh   of 
ours,    in    which    he   died,   and  his  exaltation 
there  above  all   ranks   of  angels,    dominions, 
and  thrones,     &c.  j      whence   we  expect    he 
will  return  in  great  glory,  in  thatvday,    when 
he  will  be  glorious  in  all  his  faints,   and  admi- 
red in  thofe  that  believe.     As  many  therefore 
as  defire  to  receive  him  in   this  his  laft  mani- 
feftation,    with  joy   and    exultation,   mud   of 
neceffity  be  holy,  and,  in  conformity  to  their 
mod  perfed  and  glorious  Head,  fober,  pious, 
Upright,  and  live  in  full  contempt  of  this  perill- 
ing tranfitory  world,  their  own  mortal  fiefh,  and 
the  fordid  pleafures  of  both  :  in  a  word,  all  the 
enjoyments,  which  the  mean  and  fervile  admire, 
they  muft  trample  under  foot  and  defpife.   For 
whoever  will  drive  for  this  victory,  and  drive 
fo  as  at  laft  to  obtain  it,  the  Lord  will  own  him 

for 


348  VALEDICTORY  ORATION. 
for  his  fervant,  and  the  great  Matter  will  acknow- 
ledge him  for  hisdilciple.  He  will  attain  a  like- 
nefs  to  God  in  this  earth,  and,  after  a  (hort  con- 
flict, will  triumph  in  the  divine  prefence  for  ever. 
Thefe  are  the  doctrines,  which  it  is  our  intereft 
to  know,  and  in  the  obfervation  of  which  our 
happinefs  will  be  fecured.  To  thefe  you  will 
turn  your  thoughts,  young  Gentlemen,  if  you 
are  wife ;  nay,  to  thefe  you  ought  to  give  due 
attention,  that  you  may  be  wife :  thefe  phan- 
toms, we  catch  at,  fly  away ;  this  fliadow  of  a 
life,  we  now  live,  is  likewife  on  the  wing. 
Thofe  things,  that  are  without  the  verge  of 
fenfe,  and  above  its  reach,  are  the  only  folid 
and  lafting  enjoyments.  «  Why  are  ye  fond 
"  of  thefe  earthly  things,  fays  St.  Bernard, 
"  which  are  neither  true  riches,  nor  are  they 
€C  yours  ?  If  they  are  yours,  continues  he,  take 
<{  them  with  you  (d)."  And  Ladtantius  admi- 
rably well  obferves,  that  "  whoever  prefers  the 
cc  life  of  the  foul,  muft,  of  neceffity,  defpife 
'«  that  of  the  body ;  nor  can  he  afpire  to  the 
«c  higheft  good,  unlefs  he  defpife  advantages  of 
"  an  inferior  kind.  For  the  all-wife  God  did 
"  not  chufe,  that  we  mould  attain  to  immor- 
<e  tality  in  a  foft  indolent  way,  but  that  we 

(J)  Quid  terrena  hzec  ampleftimini,  quae  nee  verse  divitias 
font,  nee  veftrae  ?     Si  veftrse  funt,  tollite  vobifcum. 

"  mould 


VALEDICTORY  ORATION.  348 
«'  mould  gain  that  incxprefTible  reward  of  cter- 
"  nal  life  with  the  higheft  difficulty,  and  feve- 
<l  reft  labour  (e)."  And,  that  you  may  not  be 
diicouraged,  remember  the  great  Redeemer  of 
fouls,  your  exalted  Captain,  hath  gone  before 
you,  and  we  have  to  do  with  an  enemy  already 
conquered.  Let  us  only  follow  him  with  cou- 
rage and  activity,  and  we  have  no  ground  to 
doubt  of  victory.  And  indeed  it  is  a  victory 
truly  worthy  of  a  Chriftian,  to  fubdue  the  bar- 
barous train  of  our  appetites,  and  fubjcct  them 
to  the  empire  of  reafon  and  religion ;  while,  on 
the  other  hand,  it  is  the  moft  fliameful  bon- 
dage to  have  the  more  divine  part  of  our  com- 
petition meanly  fubjected  to  an  ignoble  earthly 
body.  Now,  this  victory  can  only  be  fecured 
by  ftedfaft  believing,  vigorous  oppofition  to  our 
fpiritual  enemies,  unwearied  watching,  and  in- 
ceffant  prayer.  Let  prayer  be  not  only  the  key 
that  opens  the  day,  and  the  lock  that  (huts  out 
the  night  5  but  let  it  be  aHb,  from  morning  to 
night,  our  ftaffand  ftay  in  all  our  labours,  and  to 
enable  us  to  go  chearfully  up  into  the  mount  of 

(e)  Quifquis  animze  vitam  maluerit,  corporis  vitam  contem- 
nat  neceffe  eft,  nee  aliter  afpirare  ad  fummum  poterit  bonum, 
nifi  quae  funt  imadefpexerit.  Noluit  enim  fapientiifimus  Deus, 
nos  immortalitatem  delicate  ac  molliter  afTequi,  fedadillud 
vitac  eternse  inenarrabile  praemium  fumma  cum  difficultate,  & 
magnis  laboribus  pervenire. 

God. 


VALEDICTORY  ORATION, 
God.  Prayer  brings  confolation  to  the  Ian- 
guiming  foul,  drives  away  the  devil,  and  is  the 
great  med.um,,  whereby  all  grace  and  peace  is 
communicated  to  us.  With  regard  to  your 
reading,  let  it  be  your  particular  care  to  be  fa- 
miliarly acquainted  with  the  Sacred  Scriptures 
above  all  other  books  whatever  j  .  for  from 
thence  you  will  truly  derive  light  for  your  di- 
rection, and  facred  provilions  for  your  fupport 
OD  your  journey.  In  fubordinatbn  to  thefe  you 
may  alfo  ufe  the  writings  of  pious  men  that  are 
agreeable  to  them  j  for  thefe  alfo  you  may  im- 
prove to  your  advantage,  and  particularly  that 
little  book  of  a.  Kempis,  Of  the  Imitation  of 
thrift  (/),  <fi  fince  the  fum  and  fubftance  of 
<<  religion  confifts  in  imitating  the  Being  that 
"  is  the  object  of  your  wor(hip  (g)" 

May  our  dear  Redeemer  Jefus  imprefs  upon 
your  minds  a  lively  reprefentation  of  his  own 
meek  and  immaculate  heart,  that,  in  that  great 
and  lad  day,  he  may,  by  this  mark,  know  you 
to  be  his,  and,  together  with  all  the  reft  of  his 
fealed  and  redeemed  ones,  admit  you  into  the 
manfions  of  eternal  blifs.  Amen. 

(/}  De  imitatione  ChrUlj. 

(#)  Svimma  religionis  eft  imitari  quern  colis. 

T 

Let 


ORATION.        351; 
Let  its  pray. 

Eternal  Creator,  and  fupreme  Governor  of 
ihe  world,  fongs  of  praife  are  due  to  thee  in 
Zicn  3  nay,  as  thou  art  infinitely  fuperior  to  all 
our  fongs  and  hymns,  even  filence  in  Zion  re- 
dounds to  thy  praife.  Let  the  foeieties  of  an- 
gola be  rather  employed  in  finging  thy  praifes  ; 
hut  let  us,  with  filence  and  aftoniihment,  fall 
down  at  the  footftool  of  thy  throne,  while  they 
are  taken  up  in  the  repetition  of  their  celebrated 
doxology,  Holyy  holy,  holy,  Lord  God  of  Ho  ft  s, 
who  filieft  heaven  and  earth  with  thy  glory ! 
But  O  that  we  had  within  us  proper  powers  for 
exalting  that  moft  facred  name!  that  name, 
which,  according  to  their  meafure,  is  celebrated 
by  ail  the  parts  of  this  vifible  world,  which  fur- 
round  us,  the  heavens,  the  ftars,  the  winds,  the 
rivers,  the  earth,  the  ocean,  and  all  the  crea- 
tures therein.  Thou  furely  didft  at  firft  im- 
plant in  us  fouls,  and  powers  for  this  purpofe, 
fuperior  to  the  reft  of  the  vifible  creation  j  as 
we  were  then  not  only  qualified  to  offer  thee 
praifes.  founded  on  the  rational  conviction 
of  our  minds,  and  animated  by  the  affec- 
tions of  our  hearts  -y  but  alfq  capable  of  pro- 
nouncing more  articulately  even  the  praifes  that 
refult  from  all  the  reft  cf  thy  vifible  works. 


VALEDICTORY  ORATION. 
But,  alas !  thefe  heavenly  fouls,  thefe  principles 
proceeding  from  a  divine  original,  we  have  moft 
deeply  immerfed  in  mire  and  dirt,  nor  is  any 
hand  able  to  extricate  them  out  of  this  mud, 
or  cleanfe  them  from  their  pollution,  but  thine. 
O  moft  exalted  and  bountiful  Father,  if  thou 
wilt  gracioufly  pleafe  to  grant  us  this  grace  and 
favour,  we  {hall  then  offer  thee  new  longs  of 
praife  as  incenfe,  and  ourfelves  thus  renewed 
as  a  burnt  offering :  and  all  the  reft  of  our  time 
in  this  world  we  fhall  live,  not  to  ourfelves, 
but  wholly  to  him,  who  died  for  us. 

May  thy  church,  throughout  the  whole 
earth,  and  efpecially  in  thefe  'Hands,  .be  f.ip- 
ported  by  thy  moft  puweiful  hand,  and  con- 
tinually be  made  to  rejoice  in  the  lighc  of  thy 
gracious  countenance.  Let  our  King  be  joyful 
in  thee,  and,  as  he  depends  upon  thy  bounty, 
let  him  never  be  moved  ;  let  his  throne  be  efta- 
blimed  in  piety  and  righteoufnefs,  and  let  peace, 
and  the  gofpel  of  peace,  be  the  conftant  bleffings 
of  his  kingdoms,  through  Jefus  Chrift  our  Lord; 
to  whom,  with  thee,  and  the  Holy  Spirit,  be 
praife,  honour,  and  glory,  for  now,  and  ever 
more.  Amen. 


FINIS. 


RULES   and    INSTRUCTIONS 

FOR      A 

HOLY       LIFE. 

ALSO 

LETTERS 

To  the  SYNOD  of 

Glafgow   and    Dumblain, 

Taken  from  Authentick  COPIES,  with  fome 
others  taken  from  the  Author's  Originals. 

A  a 


(355) 


RULES  and  INSTRUCTIONS 

FOR     A 

HOLY       LIFE. 


FOR  difpofing  you  the  better  to  obferve 
thefe  rule^,  and  profit  by  them,  be  pleafed 
to  take  the  following  advices. 

I.  Put  all  your  truft  in  tbe  fpecial  and  fingular 
mercy  of  God,  that  he  for  his  mercy's  fake,  and 
of  his  only  goodnefs,  will  help  and  bring  you  to 
perfection  ;  not  that  abfolute  perfection  is  attain- 
able here,  but  the  meaning  is  to  high  degrees  of 
that  fpiritual  and  divine  life  which  is  always 
growing,  and  tending  towards  the  abfolute  per- 
fection above ;  but  in  fome  perfonscomes  nearer 
to  that,  and  rifeth  higher  even  here,  than  in  the 
moft.  If  you,  with  hearty  and  fervent  defire, 
do  continually  wifh  and  long  for  it,  and  with 
moft  humble  devotion,  daily  pray  unto  God,  and 
call  for  it,  and  with  all  diligence  do  bufily  labour 
A  a  2  and 


Rules  and  Infiru&ions 
and  travel  to  come  to  it,  undoubtedly  it  mall 
be  given  you  ;  for  you  moft  not  think  it  fufficient 
to  ufeexercifcs,  as  though  they  had  fuch  virtues 
in  them,  that  of  themfelves  alone,  they  could 
make  fuch  as  do  ufe  them,  perfect  ;  for  neither 
(hofe,  nor  any  other,  whatever  they  be,  can  of 
themfelves  (by  their  ufe  only)  bring  unto  per- 
fection. But  our  merciful  Lord  God,  of  his  own 
gbodnefs  (when  you  feek  with  hearty  defines  and 
fervent  fighings)  maketh  you  to  find  it:  when  you 
aflt  daily  with  devout  prayer,  then  he  giveth  it  to 
you  j  and  when  you  continually,  with  unwearied 
labour  and  travel,  knock  perfeveringly,  then  he 
doth  mercifully  open  unto  you  :  and  becaufe  that 
thofe  exercifes  do  teach  you  to  feek,  afk,  and 
knock,  yea  they  are  none  other  but  very  devout 
petitions,  feekings,  and  fpiritual  pulfations  for  the 
merciful  help  of  God  j  therefore  they  are  very 
profitable  means  to  come  to  perfection  by  God's 
grace.  , 

2.  Let  no  particular  exercife  hinder  your  pub- 
lick  and  ftanding  duties  to  God  and  your  neigh- 
burs,  but  for  thefe  rather  intermit  the  other  for  a 
time,  and  then  return  to  them  as  foon  as  you  can. 

3.  If  in  time  of  your  fpiritual  exercife,  you  find 
yourfelf  drawn  to  any  better;  or  to  as  good  a  con- 
templation as  that  is,  follow  the  tract  of  that  good 
motion  fo  long  as  it  mall  laft. 

4.A1- 


for  a  Holy  Life.  357 

4.  Always  take  care  to  follow  fuch  exercifes, 
of  devout  thoughts,   withal  putting  in  practice 
fuch  leflbns  as  they  contain  and  excite  to. 

5.  Though  at  firft  ye  feel  no  fweetnefs  in  fuch 
exercifes,  yet  he  not  clifcouraged,  nor  induced  to 
leave  them,but  continue  in  them  faithfully,  what- 
foever  pain  or  fpiritual  trouble  ye  fee!,  for  doing 
them  for  God  and  his  honour,  and  finding  none  o- 
ther  prefent  fruit,  yet  you  (hall  have  an  excellent 
reward  for  your  diligent  labour  and  your  pure  in- 
tentions :  and  let  not  your  falling  fhort  of  thefe 
models  and  rules,  nor  your  daily  manifold  im- 
perfections and  faults,  difhearten  you  ;  but  con- 
tinue ftedfaft  in  your  defires,  purpofes  and  en- 
deavours, and  ever  afk  the  beft,  aim  at  the  beft, 
and  hope  the  beft,  being  forry  that  you  can  do  no 
better,   and   they   mall   be   a  rnoft  acceptable 
facrifice  in  the  fight  of  God,  end  in  due  time  you 
Jhall  reap  if  you  faint  not :  and  of  all  fuch  in- 
ftructions,  let  your  rule  be  to  follow  them  as  much 
as  you  can  ;  but  not  too  fcrupuloufly,   thinking 
your  labour  loft  if  you  do  not  exactly  and  ftrictly 
anfwer  them  in  every  thing ;  purpofe  ftill  bet- 
ter, and  by  God's  grace  all  mall  be  well. 


A  a  3  SECT. 


358  Rules  and 

SECT.      I. 

Rule  i.  Exercife  tfyfclf  in  the  knowledge 
and  deep  confederation  of  our  Lord  God,  calling 
humbly  to  mind  how  excellent  and  incompre- 
henfible  he  is  -,  and  this  knowledge  malt  thou 
rather  endeavour  to  obtain  .  by  fervent  defire 
and  devout  prayer,  than  with  high  ftudy  and 
outward  labour:  It  is  the  fingular  gift  of  God, 
and  certainly  very  precious.  Pray  then, 

2.  "  Myft  gracious  Lord,  whom  to  know  is 
<c  the  very  blifs  and  felicity  of  man's  foul,  and 
<e  yet  none  c  <n  know  thee,  unlefs  thou  wilt  open 
<c  and  {hew  thyfelf  unto  him,  vouchfafe  of  thy 
*'  infinite  mercy  now  and  ever  to  enlighten  my 
"  heart  and  mind  to  know  thee,   and  thy  moft 
<{  holy  and  perfect  will  to  the  honour  and  glory 
V  of  thy  name.     Amen" 

3.  Then  lift  up  thy  heart  to  confider  (not  with 
too  great  violence,  but  fobriety)  the  eternal  and 
infinite  power  of  God,  who  created  ail  things  by 
his  excellent  wifdorri  j  his  unmeafurable  good- 
tiefs,  and  incomprehenfible  love,  for  he  is  very 
and  only  God,  moft  excellent,  moft  high,  moft 
glorious,    the    everlafting    and    unchangeable 
goodnefs,  an  eternal   fubftance,   a  charity  infi- 
pite,  fo  excellent  and  ineffable  in  himfelf,   that 
all  dignity,   perfection  and  goodnefs  that  is  poffi- 

blc 


for  a  Holy  Life.  359 

t>le  to  be  fpoke  or  thought  of,  cannot  fufficient- 
ly  exprefs  the  fmalleft  part  thereof. 

-4.  Confider  that  he  is  the  natural  place,  the 
center,  and  reft  of  thy  foul :  if  thou  then  think 
of  the  moft  blefled  Trinity,  mufe  not  too  much 
thereon,  but  with  devout  and  obedient  faith, 
meekly  and  lowly  adore  and  worfhip. 

5.  Confider  Jefus,  the  Redeemer  and  Hufband 
of  thy  foul,  and  walk  with  him  as  becomes  achafte 
fpoufe,  with  reverence  and  lowly  (hamefulnefs, 
obedience  and  fubmifTion. 

6.  Then  turn  to  the  deep,    profound  con- 
fideration  of  thyfelf,    thine  own   nothingnefs, 
and  thy  extreme  defilement  and  pollution,  thy 
natural  averfion  from  God,  and  that  thou  muft 
by  converiion  to  him  again,  and  union  with  him, 
be  made  happy. 

7.  Confider  thyfelf  and  all  creatures  as  nothing 
in  comparifon  of  thy  Lord,  that  fo  thou  mayeft 
not  only  be  content,  butdefirousto  be  unknown, 
or  being  known,  to  be  contemned  and  defpifed 
of  all  men,  yet  without  thy  faults  or  defervings, 
as  much  as  thou  canft. 

8.  "  O  God,  infufe  into  my  heart  thy  hea- 
"  venly  light  and  blefled  charity,  that  I  may 
"  know  and  love  thee  above  all  things;  and  a- 
<c  bove  all  things  loath  and  abhor  myfelf.  Grant 
<{  that  I  may  be  fo  ravifhed  in  the  wonder  and 
['  love  of  thee,  that  I  may  forget  myfelf,  and 
A  a  4  «  all 


360  Rules  and  Inflruflions 

"  all  things  j  fed  neither  profperity  nor  ad- 
"  verfity,  may  not  fear,  to  fuffer  all  the  pains 
"  of  this  world,  rather  than  to  be  parted  and 
"  pulled  away  from  thee,  whofe  perfections  in- 
cc  finitely  exceed  all  thought  and  underfianding. 
?c  O  !  let  me  find  thee  more  inwardly  and  ve- 
"  rily  prefent  with  me,  than  I  am  with  myfelf, 
tf  and  make  me  mod  circumfpect  how  I  do  ufe 
"  mvfelf  in  the  prefence  of  thee,  my  holy  Lord." 

"  Caufe  me  alway  to  remember  how  ever- 
"  lading  and  con  (Ian  t  is  the  love  thou  beared 
".  towards  me,  and  fuch  a  charity  and  continual 
"  care  as  tho'  thou  hidft  no  more  creatures  in 
"  heaven  or  earth  befides  me.  What  am  I  ? 
c<  a  vile  worm  and  filth." 

9.  Then  afpire  to  a  great  contrition  for  thy 
fins,  and  hatred  of  them,  and  abhorring  of 
thyfelf  for  them,  then  crave  pardon  in  the  blood 
of  Jefus  Chrid,  and  then  offer  up  thyfelf,  foul 
and  body,  an  oblation  or  facrifice  in  and  through 
him,  as  they  did  of  old,  laying  wood  on  the  altar, 
and  then  burning  up  all  j  fo  this  {hall  be  a 
faciifice  of  fweet  favour,  and  very  acceptable  to 
God. 

jo.  Offer  all  that  thou  haft,  to  be~  nothing,  to 
ufe  nothing  of  all  that  thou  haft  about  thee, 
and  is  called  thine,  but  to  his  honour  and 
glory  :  and  refolve  through  his  grace,  to  ufe  all 
the  powers  of  thy  foul,  and  every  member  of 

thy 


jor  a  Holy  Life.  361 

thy  body,  to  his  fervice,  as  formerly  thou  haft 
done  to  fin. 

n.  Confider  the  paffion  of  thy  Lord,  how 
he  was  buffeted,  fcourged,  reviled,  flretched 
with  nails  on  the  crofs,  and  hung  on  it  three 
long  hours,  fuffered  all  the  contempt  and  fhame, 
and  all  the  inconceivable  pain  of  it,  for  thy  fake. 

12.  Then  turn  thy  heart  to  him,  humbly 
<c  faying,  Lord  Jefus,  whereas  I  daily  fall,  and 
."  am  ready  to  fin,  vouchfafe  me  grace  as  oft  as  I 
<c  -(hall,  to  rife  again  ;  let  me  never  prefume, 
"  but  always  mod  meekly  and  humbly  acknow- 
"  ledge  my  wretchednefs  and  frailty,  and  re- 
"  pent,  with  a  firm  purpofe  to  amend ;  and 
"  let  me  not  defpair  becaufe  of  my  great  frailty, 
"  but  ever  truft  in  thy  moft  loving  mercy,  and 
V  readinefs  to  forgive." 

SECT.     If. 

1.  Thou  flialt  have  much  to  do  in  mortifying 
of  thy  five  fenfes,  which  muft  be  all  mut  up  in 
the  crucified  humility  of  Jefus  Ciuift,  and  be,  as 
they  were,  plainly  dead. 

2.  Thou  mufl  now  learn  to  have  a  continual 
eye  inwardly  to  thy  foul,  and  fpiritual  life,   as 
thou  haft  ufed  heretofore  to  have  all  thy  mind 
and  regard    to  outward    pleafure  and    worldly 
fhings. 

3.  Thou 


362  Rules-  and  Inftrutfions 

3.  Thou  muft  fubmit  and  give  thyfelf  up  un* 
to  the  difcipline  of  Jefus,  and  become  his  fcho-r 
Jar,  refignihg  and  compelling  thyfelf  altogether 
to  obey  him  in  all  things ;  fo   that  thy  willing 
and  nil  ling,  .thou  utterly  and  perfectly  do  caft 
away  from   thee,    and  do  nothing    without  his 
licence  :  at  every  word  thou  wilt  fpeak,  at  eve- 
ry morfel  thou  wilt  eat,    at  every   ftirring  or 
moving  of  every  article  or  member  of  thy  body, 
thou  muft  afk  leave  of  him  in  thy  heart,  and 
afk.  thyfelf  whether  having  fo  done,  that  be  ac- 
cording to  his  will,  and  holy  example,  and  with 
fincere  intention  of  his  glor'y.     Hence, 

4.  Even  the  mod    necefT  ry  actions  of  thy 
life,  though  lawful,  yet  muft  thus  be  offered 
i;p  with  a  true  intention  unto  God,  in  the  union 
of  the  rnoft  holy  works,  and  blefled  merits  of 
Chrift,  faying,    <£  Lord  Jefus,  bind  up  in  the 
"  merits  of  thy  bleiTed  fenfes,  all  my  feeling 
<e  and  fenfation,  and  all  my  wits  and  fenfcs,  that 
<:  I   never  hereafter   ufe  them    to    any    fen- 
"  fuality!" 

5.  Thus   labour  to  come  to  this  union  and 
knitting  up  of  thy  fenfes  in  God  and  thy  Lord 
Jefus,  and  remain  fo  faft  to  the  crofs,  that  thou 
never  part  from  it,  and  ftill  behave  thy  body 
and  all  thy  fenfes  as  in  the  prefence  of  thy  Lord 

,  and  com-mit  all  things  to  the  moft  trufty 

providenc? 


for  a  Hcty  Life.  363 

providence  of  thy  loving  Lord,  who  will  then 
order  all  things  delectably  and  fweetly  for  thee  ; 
reckon  all  things  betides  for  right  nought,  anc) 
thus  mayft  thou  come  unto  wonderful  illumina- 
tions, and  fpiritual  influence  from  the  Lord  thy 
God. 

6.  If  for  his  love,    thou  canft  crucify,   re- 
nounce and  forfake  perfectly    thyfelf  and    all 
things;  thou  muft  fo  crucify  thyfelf  to  all  things, 
and  love  and  defire  God  only,  with  thy  care  and 
whole  heart,  that  in  this  rnoft  ftedfaft  and  (bong 
knot  and  union  unto  the  will  of  God,    if  he 
would  create  hell  in  thee  here,  ihon  mighteft 
be  ready  to  offer  thyfelf,  byhis  grace,  for  hise- 
ternal  honour  and  glory,  to  furTer  it,  and  that 
purely  for  his  will  and  pleafure. 

7.  Thou  muft  keep  thy  memory  clean  and 
pure,  as  it  were  a  wedlock -chamber,  from  all 
ftrange  thoughts,  fancies  and  imaginations;  and 
it  muft  be  trimmed  and   adorned   with    holy 
meditations  and  virtues  of  Chrift's  holy  crucified 
life  and  paffion,    that  God  may  continually  ancj 
ever  reft  therein. 

PRAYER. 

8.  {<  Lord,  inftead  of  knowing  thee,  I  have 
<c  fought  to  know  wickednefs  and  fin ;  and 
ff  whereas  my  will  and  defire  were  created  tq 

"  love 


364  Rules  and  Inft 

"  love  thee,  1  have  loft  that  love,  and  declined 
cfx  to  the  creatures  j  while  my  memory  ought 
11  to  be  filled  with  thee,  I  have  painted  it  with 
«{  the  imagery  of  innumerable  fancies,  not  only 
"  of  all  creature?,  but  of  all  finful  wickednefs. 
"  Oh !  blot  out  thefe  by  thy  blood,  and  imprint 
"  thine  own  blefled  image  in  my  foul,  blefled 
'*  Jefus,  by  that  blood  that  iffued  out  from 
«'  thy  moft  loving  heart,  when  thou  hangedft 
<'  on  the  crofs ;  fo  knit  my  will  to  thy  moft 
*'  holy  will>  that  I  may  have  no  other  will  but 
"  thine,  and  may  be  moft  heartily  and  fully 
"  content  with  whatfoever  thou  wilt  do  to  me 
"  in  this  world  j  yea,  if  thou  wilt,  fo  that  I 
tf  hate  thee  not,  nor  fin  againft  thee,  but  retain 
*c  thy  love,  make  me  fuffer  the  greateft  pains." 


SECT.     III. 

Rule  i.  Exercife  thyfelf  to  the  perfect  abne- 
gation of  all  things  which  may  let  or  impede 
this  union;,  mortify  in  thee  every  thing  that  is 
not  God,  nor  for  God,  or  which  he  willeth 
and  loveth  not :  refigning  and  yielding  up  to 
the  high  pleafure  of  God,  all  love  and  affeclion 
for  tranfitory  things ;  defire  neither  to  have  nor 
nor  beftow  or  give  them,  but  only 

for 


for  a  Holy  Life.  365 

for  the  pure  love  and  honour  of  God  :  put  a- 
way  fuperfluous  and  unneceflary  things,  and 
affect  not  even  things  necelTary. 

2.  Mortify  all  affection  to,  and  feeking  of 
thyfelf,  which  is  fo  natural  to  men,  in  all  the 
good  they  defire,  and  in  all  the  good  they  do, 
and  in  all  the  evil  they  fuffer ;  yea,  by  the  in- 
ordinate love  of  the  gifts  and  graces  of  God,  in- 
flead  of  himfelf,  they  fall  into  fpiritual  pride, 
gluttony  and  greedinefs.  . 

3.  Mortify  all  affection  to  and  delegation  in, 
meat  and  drink,  and  vain  thoughts  and  fancies, 
which  though  they  proceed  not  to  confent,  yet 
they  defile  the  foul,  and  grieve  the  Holy  Ghoft, 
and  do  great  damage  to  the  fpiritual  life. 

4.  Imprint  on  thy  heart  the  image  of  Jefus 
crucified,  the  impreffions  of  his  humility,  po- 
verty, mildnefs,  and  all  his  holy  virtues ;   let 
thy  thoughts  of  him  turn  into  affection,  and  thy 
knowledge  into  love,  for  the  love  of  God  doth 
moft  purely  work  in  the  mortification  of  nature; 
the  life  of  the  fpirit  purifying  the  higher  powers 
of  the  foul,  begets  the  folitarinefs  and  departure 
from  all  creatures,  and  the  influence  and  flowing 
into  God. 

5.  Solitude,  filence,  and  the  ftrait  keeping  of 
the  heart,  are  the  foundations  and  grounds  of  a 
fpiritual  life. 

6  Do 


3  66  Rules  and  InftruStiobs 

6.  Do  all  thy  necelTary  and  outward  works 
without  any  trouble  or  carefulnefs  cf  mind,  and 
bear  thy  mind  amidft  all,  always  inwardly  lifted 
up  and  elevated  to  God,  following  always  more 
the  inward  exerciie  of  love,  than  the  outward 
acts  of  virtue. 

7.  To  this  can  no  man  come  unlefs  he  be  rid 
and  delivered  from  all  things  under  God,  and 
be  fo  fwallowed  up  in  God,  that  he  can  con- 
temn and  defpife  himfelf  and  all  things ;  for  the 
pure  love  of  God  maketh   the  fpirit  pure  and 
iimple,  and  fo  free,  that  without  any  pain  and 
labour,  it  can  at  all  times  turn  and  recollect  it- 
felfin  God. 

8.  Mortify  all  bitternefsof  heart  towards  thy 
neighbours,  and  all  vain  complacency  in  thyfelf, 
all  vain-glory  and  defire  of  efteem,  in  words 
and  deeds,  in  gifts  and  graces.     To  this  thou 
{halt  come  by  a  more  clear  and  perfect  know- 
ledge and  confideration  of  thy   own    vilenefs; 
and  by  knowing  God  to  be  the  fountain  of  all 
grace  and  goodnefs. 

9.  Mortify  all  affection  towards  inward,  fen- 
fible,  fpiritual  delight  in  grace,  and  the  follow- 
ing devotion  with  fenfible  fweetnefs  in  the  lower 
faculties  or  powers  of  the  foul,  which  are  no- 
ways real  fandtity  and  holinefs  in  themfelves, 
but  certain  gifts  of  God  to  help  our  infirmky. 

10  Mor- 


for  a  Holy  Life.  367 

1  o.  Mortify  all  curious  inveftigation  or  fearer^ 
all  Speculation  and  knowledge  of  unnecefTary 
things,  human  or  divine  ;  for  the  perfect  life 
of  a  Chriftian  confifleth  not  in  high  knowledge^ 
but  profound  meeknefs ;  in  holy  Simplicity,  and 
in  the  ardent  love  of  God ;  wherein  we  ought 
to  defire  to  die  to  all  affection  to  ourfelves,  and 
all  things  below  God  ;  yea,  to  fuftain  pain  and 
dereliction,  that  we  may  be  perfectly  knit  and 
united  to  God,  and  be  perfectly  fwallowed  up 
in  him. 

1 1 .  Mortify  all  undue  fcrupuloufnefs  of  con- 
fcience,  and  truft  in  the  goodnefs  of  God  ;  for 
our  doubting  and  fcruples  oft-times  arife  frorri 
inordinate  felf-love,  and  therefore  vex  us  j  they 
do  no  good,  neither  work  any  real  amendment 
in  us ;  they  cloud  the  foul,  and  darken  faith, 
and  cool  love,  and  it  is  only  the  ftronger  beams 
of  thefe  that  can  difpel  them,  and  the  Wronger 
that  faith  and  divine  confidence  is  in  us,  and  the 
hotter  divine  love  is,  the  foul  is  fo  much  the 
more  excited  and  enabled  to  all  the  parts  of  holi- 
nefs,  to  mortifications  of  paffions  and  lufts,  to 
more  patience  in  adverfity,  and  to  more  thank- 
fulnefs  in  all  eftates. 

12.  Mortify  all  impatience  in  all  pains  and 
troubles,    whether  from  the  hands  of  God  or 
men,  all  defire  of  revenge,  all  refentmcnt  of  in- 
juries, 


368  Rules  and 

juries,  and  by  the  pure  love  of  God,  love  thy  very 

perfecutors  as  if  they  were  thy  deareft  friends. 

13.  Finally,  mortify  thy  own  will  in  all 
things,  with  full  refignation  of  thyfelf  to  fuffer 
all  dereliction  on  outward  and  inward,  all  pain, 
and  prefiures,  and  defolations,  and  that  for  the 
pure  love  of  God  :  for  from  felf-love,  and  felf- 
will,  fpring  all  fin,  and  all  pain. 

A    PRATER. 


14.  "  Oljefus,  my  Saviour,  thy  blefled 
"  humility  !  imprefs  it  on  my  heart,  make  me 
'«  moft  fenfible  of  thy  infinite  dignity,  and  of 
<c  my  own  vilenefs,  that  I  may  hate  myfelf  as  a 
"  thing  of  nought,  and  be  willing  to  be  defpifed, 
<f  and  trodden  upon  by  all,  as  the  vileft  mire  of 
"  the  ftreets,k  that  I  may  ftill  retain  thefe  words, 
"  I  AM  NOTHING,  I  HAVE  NOTHING, 
««  I  CAN  DO  NOTHING,  AND  I  DESIRE 
«  NOTHING  BUT  ONE." 


SECT.     IV. 

i.  Never  do  any  thing  with  propriety  and 
fingular  affedtion,  being  too  earneft,  or  too 
much  given  to  itj  but  with  continual  meek- 
nefs  of  heart  and  mind,  lie  at  the  foot  of  God, 
and  fay,  <e  Lord,  I  defire  nothing,  neither  in 

"  myfelf 


for  a  holy  Life.  369 

*'  myfelf  nor  in  any  creature,  fave  only  to 
"  know  and  execute  thy  bleffed  will  (faying 
"  always  .in  thy  heart)  Lord,  what  wouldeft 
"  thou  have  me  to  do?  transform  my  will  into 
"  thine,  fill  full  and  fwallow  up,  as  it  were, 
"  my  affections  with  thy  love,  and  with  an  in- 
"  fatiable  defire  to  honour  thee,  and  defpife  my- 
«  feif." 

2.  If  thou  afpire  to  attain  to  the  perfect:  knit- 
ting and  union  with  God,  know  that  it  requi- 
reth  a  ptrfect  expoliation,   and  .denudation,  or 
bare  nakednefs,  and  utter  forfaking  of  all  fin, 
yea,  of  all  creatures,    and  of  thyfelf  particularly  : 
even  that' thy  mind  arid  underftanding,    thy  af- 
fections and  defires,  thy  memory  and  fancy,  be 
made  bare  of  all  things  in  the  world,  and  all  fen- 
fual  pleasures  in  them,   fo  as  thou  wouldeft  be 
content  that  the  bread  which  thou  eateft,  had 
no  more  favour  than  a  ftone,  and  yet  for  his 
honour  and  glory  that  created  bread,  thou  art 
pleafed  that  it  favoureth  well :  But  yet  from  the 
delectation  thou  feeleft  in  it,  turn  thy  heart  to 
his  praifes  and  love  that  made  it. 

3.  The  more  perfectly  thou  liveft  in  the  ab- 
ftraction  and  departure,  and  bare  nakednefs  of 
thy  mind  from  all  creatures,   the  more  nakedly 
and  purely  ihalt  thou  have  the  fruition  of  the 

B  b  Lord 


370  Rules  and  Inftru&iom 

Lord  thy  God,  and  (halt  live  the  more  heaven- 
ly and  angelical  a  life.     Therefore, 

4.  Labour  above  all  things,  moft  exaftly  to 
forfake  all  for  him  j  and  chiefly  to  forfake  and 
contemn  thyfelf,  purely  loving  him,  and  in  a 
manner  forgetting  thyfelf  and  all  things,  for  the 
Vehement  burning  love  of  him :  thus  thy  mind 
will  run  fo  much  upon  him  that  thou  wilt  take 
no  heed  what  is  fweet  or  bitter,  neither  wilt 
thou  confider  time  or  place,  nor  mark  one  per- 
fon  from  another,  for  the  wonder  and  love  of 
thy  Lord  God,  and  the  defire  of  his  blefled  will, 
pleafure,  and  honour  in  all  things;   and  wh#- 
foever  good  thou  doit,  know  and  think  that 
God  doth  it,  and  not  thoti. 

5.  Chufe  always  (to  the  bed  of  thy  fkill) 
what  is  moft  to  God's  honour,  and  moft  like 
unto  Chrift  and  his  example,  and  moft  profita- 
ble to  thy  neighbour,  and  moft  againft  thy  own 
proper  will,  and   leaft  ferviceable  to  thy  owff 
praife  and  exaltation. 

6.  If  thou  continue  faithful  in  this  fpiritual 
work  and  travel,  God  at  length,  without  doubt, 
will  hear  thy  knocking,    and  will  deliver  thee 
from  all  thy  fpiritual  trouble,  from  all  the  tumults, 
noifeand  incumbrance  of  cogitations  and  fancies, 
and  from  all  earthly  affeclions,    which   thou 
canft  by  no  better  means  put  away,  than  by 
continual  and  fervent  delire  of  the  love  of  God. 

7.  Do 


for  a  Hoiy  Life.  371 

7.  Do  not  at  any  time  let  or  hinder  his  work- 
ing, by  following  thine  own  will  ;  for,  behold, 
how  much  thou  doft  the  more  perfectly  forfake 
thine  own  will,  and  the  love  of  thyfelf,  and  of 
all  worldly  things,  ib  much  the  more  deeply  and 
lafely  fhalt  thou  be  knit  unto  God,  and  increafe 
5h  his  true  and  pure  love: 

IS  E  C  T.     V. 

1.  If  thou  fti'.l  above  all  things  feek  that  utli- 
bn,  thou  muft  transfund  and  pour  thy  whole  will 
Irito  the  high  pleafure  of  God  ;  and  whatfoeVer 
befals  thee,  thou  muft  be  without  murmuring, 
and  retraction  of  heart,  accepting  it  moft  joyful- 
ly for  his  love,  whole  will  and  work  it  is. 

2.  Let  thy  great  joy  and  comfort  evermore  be, 
to  have  his  pleafure  done  in  thee,   though  iri 
pains,    ficknefs,    perfections,     opprefllons,    or 
inward  griefs  and  preflures  of  heart;  coldnefs  or 
barrennefs  of  mind,    darkening  of  thy  will  and 
ienfes,  or  any  temptations  fpiritual  or  bodily: 


3.  L7nder  any  of  thefe  be  always  wary  thou 
turn  not  to  finful  delights,  nor  to  fenfual  and 
carnal  pleafures,  nor  fetthy  heart  on  Vain  things, 
feeking  comfort  thereby,  nor  in  any  ways  be  idle, 
but  always  as  thou  canft,  compel  and  f'crce  thy- 
B  b  2  iclf 


372  Rules  and  InftruSilons 

felf  to  forne  good  fpiritual  exercife  or  bodily 
work ;  and  though  they  be  then  unfavoury  to 
thee,  yet  are  they  not  the  lefs,  but  the  more 
acceptable  to  God. 

4.  Take  all  affections  as  tokens  of  God's  love 
to  thee,  and  trials  of  thy  love  to  him,   and  pur- 
pofes  of  kindnefs  to  inrich  thee,   and   increafe 
more  plentifully  in  thee  his  bleffed   gifts   and 
fpiritual  graces,  if  thou  perfevere  faithfully  unto 
the  end  j  not  leaving  off  the  vehement  defire  of 
his  love,  and  thy  own  perfection. 

5.  Offer  up  thyfelf  wholly  to  him,    and  fix 
the>  point  of  thy  love  upon  his  moft  bleffed  in- 
created  love,    and  there  let  thy  foul  and  heart 
reft  and  delight,  and  be  as  it  were  refolved,  and 
melted  moft  happily  into  the  bleffed  God-headj 
and  then  take  that  as  a  token,  and  be   allured 
by  it,   that  God  will  grant  thy  lovely  and  holy 
defire;  then  malt  thou  feel  in  a  manner,   no 
difference  betwixt  honour  and  mame,  joy  and 
forrow  :  but  whatfoever  thou  perceiveft  to  ap- 
pertain to  the  honour  of  thy  lord,  be  it  ever  fo 
hard  and  unpleafant  to  thyfelf,  thou  wilt  hear- 
tily embrace  it,  yea,  with  all  thy  might  follow 
and  defire  it ;  yet  when  thou  haft  done  what 
is  poffible  for  thee,  thou  wilt  think  thou  haft 
done  nothing  at  all,  yea,  thou  lhalt  be  afhamed, 
and  deteft  thyfelf,  that  thou  haft  fo  wretchedly 

and 


for  a  holy  Life.  373 

and  imperfectly  ferved  fo  noble  and  worthy  a 
lord  j  and  therefore  thou  wilt  defire  and  endea- 
vour every  hour  to  do  and  fufTer  greater  and 
more  perfect  things  than  hitherto  thou  haft  done, 
forgetting  the  things  that  are  behind,  and  pref- 
fing  forward,  &c. 

6.  If  thou  haft  in  any  meafure  attained  to 
love  and  abide  in  God,  then  mayeft  thou  keep 
the  powers  of  thy  foul  and  thy  fenfes,  as  it  were, 
fhut  up  in  God,  from  gadding  out  to  any  world- 
ly thing  or  vanity,  as  much  as  pofiible,  wherq 
they  have  fo  joyfully  a  fecurity  and  fafenefs  : 
fatiate  thy  foul  in  him,  and  in  all  other  things 
(till  fee  his  bieffed  prcfence. 

7.  Whatfoever  befalleth  thee,  receive  it  not 
from  the  hand  of  any  creature,  but  from  him 
alone,  and  render  back  all  to  him,  feeking  in  all 
things  his  pleafure,  and  honour,    the  purifyng 
and  fubduing  thyfelf.     What  can  harm  thee, 
when  all   muft  firft  touch  God,  within  whom, 
thou  haft  inclofed  thyfelf  ? 

8.  When  thou  perceivefl  thyfelf  thus  Jtnit  to 
God,  and  thy  foul  more  faft  and  joined  nearer 
to  him,    than  to  thine  own  body,  then    (halt 
thou  know  his  everkfting,  and  incomprehen- 
fible,  and  ineffable  goodnefs,  and  the  true  no- 
blenefs  of  thy  foul  that  came  from  him,  and 
was  made  to  be  re-uni;ed  to  him. 

B  b  3  9,  If 


374  Rules  and 

9.  If  thou  wouldfl  afcend  and  come  up  tq 
thy    Lord  God,    thou  mud  climb   up  by  the 
wounds  of  his  bleffed  humanity,  that  remain  as 
it  were  for  that  ufe  ;  arid  when  thou  art  got  up 
there,    thou  wouldft  rather  fuffer  death,  than 
willingly  commit  any  fin. 

10.  Entering  into  Jefus,  thou  cafteft  thyfelf 
into  an  infinite  lea  of  goodnefs,  that  more  eafily 
drowns  and  happily  fwallows  thee  up,  than  the 
ocean  does  a  drop  of  water.     Then  {halt  thou 
be  hid  and  transformed  in  him,  and  (halt  often 
be  as  thinking  without  thought,  and  knowing 
without  knowledge,    and  loving  without  love 
comprehended  of  him   whom  thou  canft  not 
comprehend. 

SECT.     VI. 

1 .  Too  much  defire  to  pleafe  men  mightily, 
prejudgeth  the  pleafing  of  God. 

2.  Too  great  earneftnefs  and  vehemency, 
and  too  greedy  delight  in  bodily  work  and  ex- 
ternal doings,  fcattereth  and  lofeth  the  tranquil- 
lity and  calmnefs  of  the  mind. 

3.  Cad  all  thy  care  on  God,  and  commit  all 
to  his  good  pleafure  j  laud,  and  praife,  and  ap- 
plaud him   in  all  things  fmall  and   great;  for- 
fake  thy  own  will,  and  deliver  up  thyfelf  freely 

ancj 


for  a  boly  Life. 
and  chearfully  to  the  will  of  God,  without  re- 
ferve  or  exception,  in  profperity  and  adverfiry, 
iweet  or  lour,  to  have  or  to  want,  to  live  or  to 
die. 

4.  Unite  thy  heart  from  all  things,  and  unite 
it  only  to  God. 

5.  Remember  often  and  devoutly,  the  life 
and  paflion,  the  death  and  refurredtion  of  our 
•Saviour  Jefus. 

6.  Deicant  not  on  other  mens  deeds,  but  con- 
fider  thine  own  ;  forget  other  mens  faults,  and 
remember  thine  own. 

7.  Never  think  highly  of  thyfelf,  nor  defpife 
any  other  man. 

8.  Keep  filence  and   retirement  as   much  as 
thou  canft,  and  through  God's  grace  they  will 
keep  thee  from  fnares  and  offences. 

9.  Lift  up  thy  heart  often  to  God,  and'deflre 
jn  all  things  his  affiftance. 

10.  Let  thy  heart  be  filled,  and  wholly  taken 
up  with  the  love  of  God,  and  of  thy  neighbour, 
and  do  all  that  thou  doft  in  that  fmcere  charity 
and  love. 

The  fum  is  j 

i.  Remember  always  the  prefence  of  God. 
,J2.  Rejoice  always  in  the  will  of  God.     And, 
3.  Direct  all  to  the  glory  of  God. 

B  b  4  SECT, 


376  Rules  find  Infract  lens 

S  E  C  T.     VII. 

1.  Little  love,    little  truft  ;    but  a  great  love 
brings  a  great  confidence. 

2.  That  is  a  bleffed  hope    that    doth   not 
.ilacken  us  in  our  duty,  nor  maketh  us   fecure, 
.but  increafeth  both  a  chearful  will,  and  gives 

greater  ftrength  to  mortification  and  all  obe- 
dience. 

..3.  What  needeil  thou,  or  why  travelled 
thou  about  fo  many  things;  think  upon  one, 
defire  and  love  one,  and  thou  {halt  find  great 
reft.  Therefore, 

4.  Wherever  thou  be,  let  this  voice  of  God 
he  ftill  in  thine  ear,  My  fon,  return  inwardly  to 
thy  heart,  abftradt  thyfelf  from  all  things,  and 
mind  me  only.  Thus, 

5.  With  a  pure  mind  in  God>  clean  'and  bare 
from  the  memory  of  all  things,  remaining  un- 
moveably  in  him,  thou  {halt  think  and  defire 
nothing  but  him  alone  ;  as  though  there  were 
nothing  elfe  in  the  world  but  he  and  thou  only 
together ;  that  all  thy  faculties  and  powers  being 
thus  recollected  into  God,  thou  mayeft  become 
p'h'e  fpirit  with  him. 

1 

6.  Fix  thy  mind  on  thy  crucified  Saviour,  and 

remember  continually^his  great  meek'riefs,  love 

nnd  obedience,  his  pure  chaflity,  his  unfpeakable 

;  \  *•  patience, 


for  a  loly  Life.  377 

patience,  and  all  the  holy  virtues  of  his  huma- 
nity. 

7.  Think  on  his  mighty  power  and  infinite 
goodnefs ;  how  he  created  and  redeemed  thee, 
how  he  juftifieth  thee,'  and  worketh  in  thee  all 
virtues,  graces  and  goodnefs ;  and  thus  remem- 
ber him,  until  thy  memory  turn  into  love  .and 
affection.     Therefore, 

8.  Draw  thyj  mind  thus  from  all  creatures, 
unto  a  certain  filence,  and  reft  from  the  jangling 
and  company  of  all  things  below  God ;  and 
when  thoucanft  come  to  this,  then  is  thy  heart 
a  place  meet  and  ready  for  thy  Lord  God  to  a- 
bide  in,  there  to  talk  with  thy  foul. 

9.  True  humility   gaineth  and  overcometh 
God  Almighty,  and  maketh  thee  alfo  apt  and 
meet  to  receive  all  graces  and  gifts ;  but,  alas  ! 
who  can  fay  that  he  hath  this  blefled  meeknefs, 
it  being  fo  hard,  fo  uncertain,  fo  fecret  and  un- 
known a  thing,  to  forfake  and  mortify  perfectly 
and  exactly  thyfelf,  and  that  moft  venomous 
worm  of  all  goodnefs,  vain- glory? 

10.  Commit  all  to  the  high  providence  of 
God,  and  fufFer  nothing  to  reft  or  enter  into  thy 
heart,  fave  only  Gcd  ;  all  things  in  the  earth  are 
too  bafe  to  take  up  thy  love  or  care,  or  to  trouble 
thy  noble  heart,   thy  immortal   and  heavenly 
mind :  let  them  care  and  forrow,  or  rejoice  a- 

bout 


37 8          Rules  and  Infirutfions,  &c. 

bout  thefe  thing?,  who  are  of  the  world,  for 

whom  Chrift  would  not  pray. 

11.  Thou   canil   not   pleafe  nor  ferve   two 
matters  at  once  ;   thou  canft  not  love  divers  and 
contrary  things ;    if  then  thou  wouldft   know 
what  thou-  lovtft,  mark  well  what  thou  think- 
eft  moft  upon  ;  leave  earth,  and  have  heaven ; 
leave  the  world,   and  have  God. 

12.  All  fin  and  vice  fpringeth  from  the  pro- 
perty of  our  own  will :  all  virtue  and  perfection 
eometh  'and  groweth  from  the  mortifying  of  it, 
and  therefigning  of  it  wholly  to  the  pleafurc 
and  will  of  God. 

. 


L  E  T- 


. 


(  379  ) 


LETTERS  from  Archbifhop  LEIGHTON 
to  the  Synod  of  GLASGOW  and  DUMBLAIN. 

Taken  from  Authentick  COPIES,   with  fome 
others  tak.n  from  the  Author's  Originals. 

TH  E  fuperadded  burden  that  I  have  here, 
fits  fo  hard  upon  me.,  that  I  cannot  efcape 
from  under  it,  to  be  with  you  at  this  time;  but  my 
heart  and  defires  fhall  be  with  you,  for  a  blefiing 
from  above  upon  your  meeting.  I  have  nothing 
to  recommend  to  you,  but,  if  you  pleafe,  to  take 
a  review  of  things  formerly  agreed  upon,  and 
fuch  as  you  judge  moil  ufeful,  to  renew  the 
appointment  of  putting  them  in  practice,*"  ajjd 
to  add  vvhatfoever  further  fhall  occur  to  youf 
thoughts  that  may  promote  the  happy  difcharge 
of  your  miniftry,  and  the  good  of  your  people's 
fouls.  I  know  I  need  not  remind  you,  for  I  am 
confident  you  daily  think  of  it,  that  the  principle 
of  fidelity  and  diligence,  and  good  fuccefs  in 
that  great  work,  is  love,  and  the  great  fpring  of 
Jove  to  fouls,  is  love  to  him.  that  bought  them. 

He 


Letter  to  the  Synod  of  Glafgow. 
He  knew  it  well  himfelf,  and  gave  us  to  know  it, 
when  he  faid,  Simon,  love/I  thou  me,  feed  my  fiecp, 
feed  my  Iambs.  Deep  impreffions  of  his  bleiled 
name  upon  our  hearts,  will  not  fail  to  produce 
lively  expreffions  of  it,  not  only  in  our  words 
and  difcourfes  in  private  and  publick,  but  will 
make  the  whole  trad:  of  our  lives  to  be  a  true 
copy  and  tranfcript  of  his  holy  life  :  And  if  this 
be  within  us,  any  fparks  of  divine  love,  you, 
know  the  beft  way  not  only  to  preferve  them, 
but  to  excite  them,  and  bio  w  them  up  into  a  flame, 
is  by  the  breath  of  prayer.  Oh  prayer !  the  con- 
verfe  of  the  foul  with  God,  the  breath  of  God  in 
rnan  returning  to  its  original,  frequent  and  fervent 
prayer,  the  better  half  of  our  whole  work,  and 
that  which  makes  the  other  half  lively  and 
effectual,  as  that  holy  company  tells  us,  when 
defigning  deacons  to  ferve  the  tables,  they  add, 
but  "jvejhallgi-'veourfefaes  continually  to  pr ay er,  and 
the  mini/iry  of  the  word.  And  is  it  not,  brethren, 
our  urifpeakble  advantage  beyond  all  the  gainful 
and  honourable  employments  of  the  world,  that 
the  whole  work  of  our  particular  calling  is  a  kind 
of  living  in  heaven,  and  befides  its  tendency  to  the 
faving  of  the  fouls  of  others,  is  all  along  fo  proper 
and  adapted  to  the  purifying  and  faving  our  own? 
But  you  will  poffibly  fay,  what  does  he  himfelf 
that  fpeaks  thefe  things  unto  us  ?  Alas !  I  am 

aihamed 


Letter  to  the  Synod  of  Glafgo w.  381 
afhamed  to  tell  you,  all  I  dare  to>fay  is  this,  I 
think  I  fee  the  beauty  of  holinefs,  and  am  ena- 
moured with  it,  though  I  attain  it  not  ;  and  how 
little  foever  I  attain,  would  rather  live  and  die  in 
the  purfuit  of  it,  than  in  the  purfuit,  yea  and 
pofTeffion  and  enjoyment,  though  unpurfued,  of 
all  the  advantages  this  world  affords.  And 
I  truft,  dear  brethren,  you  are  all  in  the  fame 
opinion,  and  have  the  fame  delire  and  defign, 
and  follow  it  both  more  diligently  and  with 
better  fuccefs.  But  I  will  flop  here,  left  I  fhould 
forget  myfelf,  and  pofTibly  run  on  till  I 
have  done  that  already  ;  and  yet  if  it  be  fo, 
I  will  hope  for  eafy  pardon  at  your  hands, 
as  of  a  fault  I  have  not  been  accuftomed 
heretofore,  nor  am  likely  hereafter  often  to  be 
guilty  of.  To  the  all  powerful  .grace  of  our 
great  Lord  and  Mafter,  I  recommend  you  and 
your  flocks,  and  your  whole  work  amongft 
them  j  and  do  earneftly  intreat  your  prayers  for 

Tour  univortbieft,  but  tr.oft 

brother  and  fervantj 
R.  LEIGHTON, 
Letter 


C380 

Letter  to  the  Synod  of  Glafgow,  whveenrt 
April  1673. 

Reverend  Brethren, 

IT  is  neither  a  matter  of  much  importance, 
nor  can  I  yet  give  you  a  particular  and  fa- 
tisfying  account  of  the  reafons  of  my  abfence 
from  your  meeting,  which  I  truft  with  the  help 
of  a  little  time  will  clear  itfelf :  but  I  can  allure 
you,  I  am  prefent  with  you  in  my  mod  af- 
fectionate wifhes  of  the  gracious  prefence  of  thai 
holy  fpirit  amongft  you,  and  within  you  all,  who 
alone  can  make  this  and  all  your  meetings,  and 
the  whole  work  of  your  miniftry,  happy  and  fuc- 
cefsfuU  to  the  good  of  fouls,  and  his  glory 
that  bought  them  with  his  own  blood.  And  I 
doubt  not  that  your  own  great  defire,  each  for 
yourfelf,  and  all  for  one  another,  is  the  fame; 
and  that  your  daily  and  great  employment  is, 
by  inceflant  and  fervent  prayer,  to  draw  down 
from  above  large  fupplies  and  increafes  of  that 
bleffed  fpirit  which  our  Lord  and  Mafler  hath 
affured  us  that  cur  heavenly  father  will  not  fail 
to  give  to  them  that  cjk  it.  And  how  extreme  a 
negligence  and  folly  were  it  to  want  fo  rich  a  gift 
for  want  of  afking,  efpecially  in  thofe  devoted 
to  fo  high  and  holy  a  fervice,  that  requires  fd 
gre^t  degrees  of  that  fpirit  of  holinefs  and  divine 
love  to  purify  their  minds,  and  to  raife  them 

above 


Letter  to  tie  Sjnod  of  Glafgoflr.        383 
above  their  fenfes,   and   this  prefent   world  ? 
Oh  !  my  dear  brethren,  what  are  we  doing,  that 
fuflfcr  our  fouls  to  creep  and  grovel  on  this  earth, 
and  do  fo  little  afpire  to   the  heavenly  life  of 
ebriftians,  and  more  eminently  of  the  meflcngers 
and  minirters  of  God,  as  (lars,  yea,  as  angels, 
which  he  hath  made  Jpirits>  and  bis  mincers 
a  fame  of  fire  ?     Oh  !  where  are  fouls  to  be 
found  amongft   us,  that  reprefent  their   own 
original,  that  are  poiTctt  with  pure  and  fublime 
apprehenfions  of  God  the  father  of  fpirits,  and 
are  often  raifed  to  the  aftoniming  contemplation 
of  his  eternal  and  blefied  being,  and  his  infinite 
holinefs,  and  greatnefs,  and  goodnefs,  and  are 
accordingly  burnt   up  with  ardent  love  ?  And 
where  that  holy  fire  is  wanting,  there  can  be 
no  facrifice,  whatsoever  our  invention,  or  utte- 
rance, or  gifts  may  be,  and  how  blamelefs  fo- 
ever  the  externals  of  our  life  may  be,  and  even 
our  hearts  free  from  grofs  pollutions;  for  it  is 
icarce  to  be  fufpeded  that  any  of  us  will  fuffcr 
any  of  thofe  ftrange,  yea,  infern.il  fires  of  am- 
bition,   or  avarice,  or  malice,  or  impure  lufts 
and    fenfualities,     to  burn   within  us,    which 
would  render  us  priefts  of  idols,  of  airy  nothings, 
and  of  dunghill-gods,  yea,   of  the  very  god  of 
this   world,  the  prince   of  darknejs.     Let  men 
judge  us  and  revile  us  as  they  pleafe,  that  im- 
v  ports 


Letter  to  the  Synod  of  Glafgow. 
ports  nothing  at  all ;  but  God  forbid  any  thing 
fhould  poffefs  our  hearts  but  he  that  loved  us, 
and  gave  himfelf  for  us  j  for  we  know  we  can- 
not be  veffih  of  honour  meet  for  the  mafter's  ufe, 
unlefs  we  purge  ourfelves  from  all  flthinefs  of 
jlejh  andjpirit,  and  empty  our  hearts  of  all  things 
befide  him,  and  even  of  ourfelves  and  our  own 
will,  and  have  no  more  any  defires  nor  delights, 
but  his  will  alone,  and  his  glory,  who  is   our 
peace,  and  our  life,  and  our  all.     And  truly  I 
think  it  were  our  beft  and  wifeft  reflexion,  upon 
the  many  difficulties  and  difcouragements  with- 
out us,  to  be  driven  by  them  to  live  more  with- 
in ;  as  they  obferve  of  the  bees,  that  when  it  is 
foul  weather  abroad,  they  are  bufy  in  their  hives. 
If  the  power  of  external  difcipline  be  enervated 
in  our  hands,  yet  who  can  hinder  us  to  try,  and 
judge,  and  cenfure  ourfelves,  and  to  purge  the 
inner  temples,  of  our  own  hearts,  with  the  more 
feverity  and  exaclrnefs  ?  and  if  we  be  dafhed  and 
befpattered  with  reproaches  abroad,  to  ftudy  to 
be  the  cleaner  at  home  ?  and  the  lefs  we  find  of 
meeknefs  and  charity  in  the  world  about  us,  to 
preferve  fo  much  the  more  of  that  fweet  temper 
within  our  own  hearts,  bleffing  them  that  curfe 
us,  and  praying  for  them  that  perfecute  us-y  fo 
fhall  we  moft  effectually  prove  ourfelves  to  be  the 
children  of  our  heavenly  Father >  even  to  their 

con* 


Letter  to  the  Synod  of  GJafgow.        385] 
conviction,  that  will  fcarce  allow  us,  in  any 
fenfe,  to  be  called  hisfervants. 

As  for  the  confufions  and  contentions  that 
ftill  abound  and  increafe  in  this  church,  and 
threaten  to  undo  it,  I  think  our  wifdom  mall 
be  to  ceafe  from  man,  and  look  for  no  help  till 
we  look  more  upwards,  and  difpute  and  dif- 
dourfe  lefs,  and  faft  and  pray  more,  and  fo  draw 
down  our  relief  from  the  God  of  order  and 
peace,  who  made  the  heavens  and  the  earth. 

Concerning  myfelf  I  have  nothing  to  fay,  but 
humbly  tointreat  youtopafs  by  the  many  failings 
and  weaknefles  you  may  have  perceived  in  me 
during  my  abode  ambngft  you  5  and  if  in  any 
thing  I  have  injured  or  offended  you,  or  any  of 
you,  in  the  management  of  my  publick  charge, 
or  in  private  converfe,  I  do  fincerely  beg  your 
pardon :  though  I  confefs  I  cannot  make  any 
requital  in  that  kind,  for  I  do  not  know  of  any 
thing  towards  me,  from  any  of  you,  that  needs 
a  pardon  in  the  leaft,  having  generally  paid  me 
more  kindnefs  and  refpec~t,  than  a  much  better 
Or  wifer  man  could  either  have  expeded  or  de- 
ferved.  Nor  am  I  only  a  fuitor  for  your  par- 
don, but  for  the  addition  of  a  further  charityj 
and  that  fo. great  a  one^  that  I  have  nothing  to 
plead  for  it,  but  that  I  need  it  much,  your  pray- 
trs.  And  I  am  hopeful  as  to  that,  tomakeyoufomc 
C  c  little, 


386  Letter  to  a  P  erf  on 

little,  though  very  difproportioncd  return,  for 
whatfomever  becomes  of  me  (through  the 
help  of  God)  while  I  live,  you  fhall  be  no  one 
day  of  my  life  forgotten  by, 

Tour  moft  unworthy ,  but 

mofl  affectionate  Bro- 
ther and  Servant, 

R.  LEIGHTON. 

P.  S.  I  do  not  fee  whom  it  can  offend,  or 
how  any  fhall  difapprove  of  it,  if  you  will 
appoint  a  faft  through  your  bounds,  to  intreat  a 
bleffing  on  the  feed  committed  to  the  ground, 
and  for  the  other  grave  caufes  that  areftill  thefame 
they  were  the  lafl  year,  and  the  urgency  of 
them  no  whit  abated,  but  rather  ihcreafed  ;  but 
in  this  I  prefcribe  nothing,  but  leave  it  to  your 
discretion,  and  the  direction  of  God. 

The  two  following  Letters  were  written  to  Per- 
fom  under  Trouble  of  Mind. 

'  Cbriflian  Friend, 

T  Hough  I  had  very  little  vacant  time  for  it, 
yet  I  would   have  feen  you,  if  I  could 
have  prefumed  it  might  have  been   any   way 
ufeful  fertile  quieting  of  your  mind  ;  however,] 
fince  I  heard  of  your  condition,  I  ceafe  not  daily, 

as 


'under  Trouble  of  Mind.  387 

&slcan,toprefent  it  to  him,  who  alone  can  effec- 
tually fpeak  peace  to  your  heart  j  and  I  am  con- 
fident in  due  time  will  do  fo.  It  is  he  that 
Jlilleth  the  raging  if  the  fea,  and  by  a  word 
can  turn  the  violenteft  ftorms  into  a  great  calm. 
What  the  particular  thoughts  or  temptations  are 
that  difquiet  you,  I  know  not ;  but  whatfoever 
they  are,  look  above  them,  and  labour  to  fix 
your  eye  on  that  infinite  goodnefs,  which  never 
faileth  them  that  by  naked  faith  do  ablolutely 
rely  and  reft  upon  it,  and  patiently  wait  upon 
him,  who  hath  pronounced  them  all  without 
exception,  blefled  that  do  fo.  Say  often  within 
your  own  heart,  Tho*  he  flay  me,  yet  will  1  trttft 
in  him ;  and  if,  after  fome  intervals,  your  trou- 
bled thoughts  do  return,  check  them  ftill  with 
the  holy  Pfalmift's  words,  Why  art  thou  caft 
down,  O  my  foul?  &c.  If  you  can  thoroughly 
fink  yourfelf  down  through  your  own  nothing- 
nefs  into  him  who  is  allj  and  entirely  renouncing 
your  own  will,  embrace  that  bleft  and  holy  will 
in  all  things,  there  I  am  fure  you  (hall  find  that 
reft,  which  all  your  own  diftempers,  and  all  the 
powers  of  darknefs,  (hall  not  be  able  to  bereave 
you  of.  1  incline  not  to  multiply  words,  and 
indeed  other  advice  than  this  I  have  none  to 
give  you.  The  Lord  of  peace,  by  the  fprink- 
ling  of  the  blood  of  his  fon  Jefus,  and  the  fweet 
C  c  2  breathings 


388  Letter  to  a  Perfon 

breathings  of  the  great  comforter  his  own  holy 

Spirit,  give  you  peace  in  himfelf.     Amen. 


T  Plough  I  have  not  the  honour  to  be  ac- 
quainted with  your  lady  (hip,  yet  a  friend 
of  youi's  has  acquainted  me  with  your  condition, 
though  I  confefs  the  unfitteft  of  all  men  to 
minifter  any  thing  offpiritual  relief  to  any  per- 
fon,  either  by  prayer  or  advice  to  you  ;  but  he 
could  have  imparted  fuch  a  thing  to  none  of 
greater  fecrecy,  and  withal  of  greater  fyrnpathy 
and  tender  compaffion  towards  (uch  as  are  exer- 
cifed  with  thofe  kinds  of  conflicts,  as  having 
been  formerly  acquainted  with  the  like  myfelf, 
all  farts  of  fceptical  and  doubtful  thoughts, 
touching  thofe  great  points,  having  not  only  pad 
through  my  head,  but  fome  of  them  have  for 
fome  time  fat  more  faft  and  painfully  upon  my 
mind  ;  but,  in  the  name  of  the  Lord,  they  were 
at  length  quite  difpelled  and  fcattered.  And, 
oh  !  that  1  could  love  and  blefs  him  who  is  my 
deliverer  and  ftrength,  my  rock  and  fortrefs,  ? 
where  I  have  now  found  fafety  from  thefe  in  - 
curfions,  and  I  am  very  confident  you  (hall  very 
fhordy  find  the  fame  ;  only  wait  patiently  on  the 
Lord,  and  hope  in  him,  for  you  (hall  yet  praife 
him  for  the  help  of  his  countenance,  and  it  is 

that 


under  Trouble  of  Mind.  389 

that  alone  that  can  enlighten  you,  and  clear  your 
mind  of  all  thofe  fogs  and  mifts  that  now  poflefs 
it,  and  calm  the  dorms  that  are  raifed  within  it. 
You  do  well  to  read  good  books  that  are  proper 
for  your  help,  but  rather  the  fliorteft  and  plained, 
than  the  moft  tedious  and  voluminous,  that  fome- 
times  intangle  a  perplexed  mind  yet  more  by 
grafping  many  more  queftions  and  anfwers  and 
arguments  than  is  needful :  but  above  all,  ftili 
cleave  to  the  incomparable  fpring  of  light  and  di- 
vine comfort,  the  holy  fcriptures,  even  in  defpite 
of  all  doubts  concerning  them  ;  and  when  you 
find  your  thoughts  in  diforder,  and  at  a  lofs,  en^ 
tertain  nodifpute  with  them  by  any  means  at  that 
time,  but  rather  divert  from  them  to  fhort 
prayer,  or  to  other  thoughts,  and  fome times 
to  well  chofen  company,  or  the  beft  you  can 
have  where  you  are ;  and  at  fome  other  time, 
when  you  find  yourfelf  in  a  calmer  and  fcrener 
temper,  and  upon  the  vantage  ground  of  a  little 
more  confidence  in  God,  then  you  may  refume 
your  reafons  againft  unbelief,  yet  fo  as  to  be- 
ware of  cafting  yourfelf  into  newdifturbance;  for 
when  your  mind  is  in  a  fober  temper,  there  is 
nothing  fo  fuitable  to  its  ftrongeft  reafon,  no- 
thing fo  wife  and  noble  as  religion  j  and  believe 
it  is  fo  rational,  that  as  now  I  am  framed,  I  am 
afraid  that  my  belief  proceeds  too  much  from 
reafon,  and  is  not  fo  divine  and  fpiritual  as  I 
Cc  3  would, 


390  Letter  to  a  Per/on 

have  it,  only  when  I  find  (as  in  fome  meafure 
through  the  grace  of  God  I  do)  that  It  hath 
fome  real  virtue  and  influence  upon  my  affec- 
tions and  tract  of  life,  I  hope  there  is  fome  what 
of  a  higher  tincture  in  it  j  but  in  point  of  reafon, 
I  am  well  affured,  that  all  that  I  have  heard 
from  the  wittieft  atheifts  and  libertines  in  the 
world,  is  nothing  but  bold  ravery  and  madnefs, 
and  their  whole  difcourfe  a  heap  of  folly  and 
ridiculous  nonfenfe  ;  for  what  probable  account 
can  they  give  of  the  wonderful  frame  of  the  vifi- 
ble  world,  without  the  fuppofition  of  an  eternal 
and  infinite  power,  and  wifdom  and  goodnefs 
that  formed  it  and  themfelves,  and  all  things  in 
it?   And  what  can  they  think  of  the  many 
thoufands  of  martyrs  in  the   firft  age  of  chrif- 
tianity,  that  endured  not  iimple  death,  but  all 
the  inventions  of  the  moft  exquifite  tortures,  for 
their  belief  of  that  moft  holy  faith,  which  if  the 
miracles  that  confirmed  it  had  not  perfuaded 
them  to,  they  themfelves  had  been  thought  the 
moft  prodigious  miracles  of  madnefs  in  all  the 
world  ?  'Tis.  not  want  of  reafon  on  the  fide  of 
religion  that  makes  fools  difbelieve  it,  but  the. 
intereft    of   their    brutifli    lufts  and   diflblute 
lives  makes  them  wim  it  were  not  true  j  and 
there,  is  the  yaft  difference  betwixt  you   and 
them  5    they    would  gladly  believe  lefs   than 

they. 


under  trouble  of  Mind.  3  9 1 

they  do,  and  you  would  alfo  gladly  believe  more 
than  they  do :  they  are  fometimes  pained  and 
tormented  with  apprehenfions  that  the  doctrine 
of  religion  is  or  may  be  true ;  and  you  are 
perplexed  with  fuggeftions  to  doubt  of  it,  which 
are  to  you  as  unwilling  and  unwelcome  as  thefe 
apprehenfions  of  its  truth  are  to  them.  Believe 
it,  madam,  thefe  different  thoughts  of  yours,  are 
not  yours,  but  his  that  inierts  them,  and  throws 
them  as  fiery  darts  into  your  mind,  and  they 
(hall  affuredly  be  laid  to  his  charge,  and  not  to 
yours.  Think  you  that  infinite  goodnefs  is  ready 
to  tike  advantage  of  his  poor  creatures,  and  tore- 
jed  and  condemn  thofe  that,  againft  all  the  af- 
faults  made  upon  them,  defire  to  keeptheir  heart 
for  him,  and  to  acknowledge  him,  and  to  love 
him,  and  live  to  him.  He  macje  us,  and  knows 
our  mould,  and,  as  a  father,  pities  his  children, 
and  pities  them  that  fear  him,  for  he  is  their  fa- 
ther, and  the  tendereft  and  kindefl  of  all  fathers ; 
and  as  a  father  pities  his  child  when  it  is  fick, 
and  in  the  rage  and  ravery  of  a  fever,  tho'  it 
even  utter  reproachful  words  againft  himfelf, 
{hall  not  our  deareft  father  both  forgive  and  pity 
thofe  thoughts  in  any  child  of  his,  that  arife  not 
from  any  wilful  hatred  of  him,  but  are  kindled 
in  hell  within  them  ?  And  no  temptation  hath 
befallen  you  in  this,  but  that  which  has  been  inci- 
C  c  4  dent 


292  Letter  to  a  Perfon,  &c. 

dent  to  men,  and  to  the  bed  of  men  ;  and  thejc 
heavenly  Father  hath  not  only  forgiven  them, 
but  in  due  time  hath  given  them  an  happy  uTue 
out  of -them,  and  fo  he  will  afluredly  do  to  you  ;; 
in  the  mean  time,  when  thefe  aflaults  come 
thickeft  and  violenteft  upon  you,  throw 
yourfelf  down  at  his  footftool,  and  fay,  "  O 
"  God,  Father  of  mercies,  fave  me  from 
"  this  hell  within  me.  I  acknowledge,  I 
<c  adore,  I  blefs  thee,  whofe  throne  is  in  heaven, 
*c  with  thy  bleffed  fon  and  crucified  Jefus, 
<e  and  thy  holy  fpirit,  and  alfo,  tho'  thou  flay 
"  me,  yet  I  will  truft  in  thee :  But  I  cannot 
<c  think  thou  canft  hate  and  reject  a  poor  foul 
"  that  defires  to  love  thee,  to  cleave  to  thee, 
*c  fo  long  as  I  can  hold  by  the  fkirts  of  thy  gar- 
*'  ment,  until  thou  violently  fhake  me  off, 
"  which  I  am  confident  thou  would  not  do/be- 
*5  caufe  thou  art  love  and  goodnefs  itfelf,  and  thy 
"  mercies  endure  for  ever"  Thus,  or  in  what 
other  frame  your  foul  {hall  be  carried  to  vent 
itfelf  into  his  bofom,  be  allured,  your  words,  yea 
your  filent  iighs  and  breathings,  fhall  not  be  lofr, 
but  mall  have  a  mod  powerful  voice,  and  afcend 
into  into  his  ear,  and  mail  return  to  you  with 
mefTages  of  peace  and  love  in  due  time,  and  in 
the  mean  time  with  fecret  fupports  that  you  faint 
not,  nor  fink  in  thefe  deeps  that  threaten  to  fwal- 

low, 


Letter  to  tie  Heritors  of  Straton.  393 
low  you  up.  But  I  have  wearied  you,  inflcad  of 
refrcming  you.  I  will  ;idd  no  more,  but  that 
the  poor  prayers  of  one  of  the  unworthieft  cai- 
tives  in  the  world,  fuch  as  they  be,  {hall  not  be 
wanting  on  your  behalf,  and  he  begs  a  {hare  in 
yours ;  for  neither  you,  nor  any  in  the  world, 
needs  that  charity  more  than  he  does.  Wait  on 
the  Lord,  and  be  of  good  courage,  and  he  Jhall 
ftrengthen  your  heart  -,  wait,  Ifay,  on  the  Lord. 

Letter  to  the  Heritor^  of  the  Parr/h  of  Straton. 

Worthy  Gentlemen  and  Friends, 

BEing  informed  that  it  is  rny  duty  to  prcfent 
a  perfon  fit  for  the  charge  of  the  miniftry 
now  vacant  with  you,  I  have  thought  of  one, 
whofe  integrity  and  piety  I  am  fo  fully  perfuad- 
ed  of,  that  I  dare  confidently  recommend  him 
to  you  as  one  who,  if  the  hand  of  God  do  bind 
that  work  upon  him  amongft  you,  is  likely 
through  the  bleffing  of  the  fame  hand,  to  be 
very  fcrviceable  to  the  building  up  of  your  fouls 
heaven- wards,  but  is  as  far  from  fuffering  himfelf 
to  be  obtruded,  as  I  am  for  obtruding  any  upon 
you  :  So  that  unlefs  you  invite  him  to  preach, 
and  after  hearing  of  him,  declare  yourconfent 
and  defire  towards  his  embracing  of  the  call,  you 
may  be  fecure  from  the  trouble  of  hearing  any 

fur- 


394  Letter  to  Mr  James  Aird. 

further  concerning  him,  either  from   himfelf 
or  me  j  and  if  youpleafe  to  let  me  know  your 
mind,  your  reafonable  fatisfaction  mall  be  to  my 
utmoft  power  endeavoured  by, 

Tour  affectionate  Friend, 

and  humble  Servanty 

R.  LEIGHTON. 

The  Perfon's  Name  is  Mr.  J antes  Aird,  he 
was  Minifter  at  Ingram  in  Nor  thumber  land  r  and 
is  lately  removed  from  thence,  and  is  now  at 
Edinburgh  ,  if  you  write  to  him,  direct  it  to  be 
delivered  to  Hugh  Patter fon  Writer  in  Edin- 
burgh 9  near  the  Crofs,  on  the  north-fide  of  the 
ftreet. 

This,  if  you  pleafe,  may  be  communicated  to 
fuch  of  the  inhabitants  of  the  parifli  as  you  mall 
think  fit. 

'This  and  the  two  following  Letters  were  wrote  to 
the  Reverend  Mr.  James  Aird,  Minister  at 
Torry. 

Dear  Friend> 

I  Did  receive  your  letter,  which  I  would  have 
known  to  be  yours,  though  it  had  no  other 
fign  but  the  piety  and  affectionate  kindnefs  ex^ 
prefled  in  it, 

Jwill 


Lstter  to  Mr.  James  Aird.  35 

I  will  offer  you  no  apology  (nor  I  hope  I  need 
not)  for  not  writing  fince  that ;  yea,  I  will  con- 
fefs,  that  if  the  furprifing  an4  unexpected  qcca- 
fjon  of  the  bearer  had  not  drawn  it  tiom  me,  J 
fhould  hardly  for  a  long  time  to  come  have  done 
what  I  am  now  doing  j  and  yet  itill  love  you 
more,  than  they  do  one  another  that  interchange 
letters  even  of  kindnefs,  as  often  as,  the  Gazettes 
pome  forth,  and  as  long  as  they  are  too.  And 
now  I  have  begun,  I  would  end  juft  here  j  for 
I  have  nothing  to  fay  j  nothing  of  affairs  (to  be 
furc)  private  or  publick,  and  to  ftrike  up  to  dif- 
courfes  of  devotion,  alas !  what  is  there  to  be 
faid,  but  what  you  fufficiently  know,  and  daily 
read,  and  daily  think,  and  I  am  confident  daily 
endeavour  to  do  ?  And  I  am  beaten  back,  if  I 
had  a  great  mind  to  ipeak  of  fuch  things,  by  the 
fenfe  of  fo  great  deficiency  in  doing  thofe  things 
that  the  moft  ignorant  among  chriftians  cannot 
chufe  but  know.  Inftead  of  all  fine  notions,  I 
fly  to  KtJp«  &/««»,  XPKTI  frww.  I  think  them  the 
great  heroes  and  excellent  perfons  of  the  world 
that  attain  to  high  degrees  of  pure  contemplation 
and  divine  love,  but  next  to  thofe,  them  that  in 
afpiring  to  that,  and  falling  fhort  of  it,  fall  down 
into  deep  humility  and  felf- contempt,  and  a  real 
defire  to  be  defpifcd  and  trampled  on  by  the 
world.  And  I  believe  that  they  that  fink  loweft 

intq 


396  Letter  to  Mr.  James  Aird. 

into  that  depth,  ftand  neareft  to  advancement  to 
thofe  other  heights :  For  the  great  King  who  is 
the  fountain  of  that  honour,  hath  given  us  this 
character  of  himfelf,  that  berejifts  the  proud,  and 
gives  grace  to  the  humble.  Farewel,  my  dear 
friend,  and  be  fo  charitable  as  fometimes,  in  your 
addreffes  upwards,  to  remember  a  poor  caitif, 
who  no  day  forgets  you. 
1 3th  December 

1676.  R.  L. 

Dear  Friend, 

ITruft  you  enjoy  that  fame  calm  of  mind, 
touching  your  prefent  concernment,  that  I 
do  on  your  behalf.  I  dare  not  promife  to  fee 
you  at  Edinburgh  at  this  time,  but  'tis  poflible  I 
may.  I  know  you  will  endeavour  to/et  your- 
felf  on  as  flrong  a  guard  as  you  can,  againft  the 
aflaults  you  may  meet  with  there  from  divers 
well  meaning  perfons,  but  of  weak  underftand- 
ings  and  ftrong  paflions  j  and  will  maintain  the 
liberty  of  your  own  mind  both  firmly  and  meekly . 
Our  bufinefs  is  the  ftudy  of  fincerity  and  pure 
intention,  and  then  certainly  our  blefled  guide 
will  not  fuffer  us  to  lofe  our  way  for  want  of 
light ;  we  have  his  promife,  that  if  in  all  our 
•ways  we  acknowledge  himy  be  will  direcJ  our  paths. 
While  we  are  confulting  about  the  turns  and 


Letter  to  Mr.  James  Aird.  397 

and  new  motions  of  life,  it  is  fliding  away,  but 
if  our  great  work  in  it  be  going  on,  all  is  well. 
Pray  for,  Tour  poor  Friendt 

Dujnblain,  Jan.  13.  R.  L. 

My  Dear  Friend, 

I  Have  received  from  you  the  kindeft  letter/ 
that  ever  you  writ  me ;  and,  that  you  may 
know  I  take  it  fo,  I  return  you  the  free  and 
friendly  advice,  never  to  judge  any  man  before 
you  hear  him,  nor  any  bufinefs  by  one  fide  of  it. 
Were  you  here  to  fee  the  other,  I  am  confident 
your  thoughts  and  mine  would  be  the  fame. 
You  have  both  too  much  knowledge  of  me,  and 
too  much  charity  to  think,  that  either  fuch  little 
contemptible  fcraps  of  honour  or  riches  fought  in 
that  part  of  the  world  with  fo  much  reproach, 
or  any  human  complacency  in  the  world,  will 
be  admitted  to  decide  fo  grave  a  queftion,  or 
that  I  would  fell  (to  fpeak  no  higher)  the  very 
fenfual  pleafure  of  my  retirement,  for  a  rattle,  far 
lefs  deliberately  do  any  thing  that  I  judge  offends 
God.  For  the  offence  of  good  people  in  cafes 
indifferent  in  themfelve?,  but  not  accounted  fo 
by  them  ;  whatfoever  you  do  or  do  not,  you 
fhall  offend  fome  good  people  on  the  one  fide 
or  other  :  and  for  thofe  with  you,  the  great  fal- 
lacy in  this  bufinefs  is,  that  they  have  n.ifreckoned 

them- 


Letter  to  Mr.  James  Aird. 
themfelves,  in  taking  my  filence  and  their  zeals 
to  have  been  content  and  participation  ;  which 
how  great  a  miftake  it  is,  few  know  better  or 
fo  well  as  yourfeif  j  an  .the  truth  is,  I  did  fee 
approaching  and  inevitable  neceffity  to  ftrain 
with  them  in  divers  practices,  in  what  ftation 
foever,  remaining  in  Britain,  and  to  have  efcap- 
ed  further  off  (which  hath  been  in  my  thoughts) 
would  have  been  the  greateft  fcandal  of  all. 
And  what  will  you  fay,  if  there  be  in  this  thing 
fomewhat  of  that  you  mention,  and  would  al- 
low, of  reconciling  the  devout  on  different  fidesj 
and  of  enlarging  thofe  good  fouls  you  meet  with 
from  their  little  fetters,  chough  poffibly  with  lit- 
tle fuccefs  ?  yet  the  defign  is  commendable, 
pardonable  at  leaft.  However,  one  comfort  I 
have,  that  in  what  is  preft  on  me  there  is  the 
leaft  of  my  own  choice,  yea,  on  the  contrary, 
the  ftrongeft  averlion  that  ever  I  had  in  any 
thing  in  ail  my  life  ;  the  difficulty  in  fhort  lies 
in  a  neceffity,  of  either  owning  a  fcruple  which  I 
have  not,  or  the  rudeft  difobedience  to  authority 
that  may  be.  The  truth  is,  I  am  yet  impor- 
tuning and  ftruggling  for  a  liberation,  and  look 
upward  for  it*j  but  whatfoever  be  the  ilTue,  I 
look  beyond  it,  and  this  weary  weary  wretched 

*  'Tis  highly  probable  this  has  been  wrote  when  he  was  delibe- 
rating about  accepting  a  biftioprick* 

life 


Letter  to  Mr.  James  Aird.  399 

life  through  which  the  hand  I  have  refigned  to, 
I  truft,  will  lead  me  in  paths  of  his  chuling, 
and  fo  I  may  pleafe  him,  1  am  fatisfied.  I  hope, 
if  ever  we  meet,  you  fliali  find  me  in  the  love  of 
folitude  and  a  devout  life. 

Tour  unaltered  Brother  and  Friend, 

R.  L. 

When  I  fet  pen  to  paper,  I  intended  not  to 
exceed  half  a  dozen  lines,  but  flid  on  infenfibly 
thus  far  ;  but  though  I  fhould  fill  the  paper  on 
all  fides,  ftill  the  right  view  of  this  bufinefs 
would  be  necefTarily  fufpended  till ,  meeting. 
Mean  while,  hope  well  of  me,  and  pray  for  me. 
This  word  I  will  add,  that  as  there  hath  been 
nothing  of  my  choice  in  the  thing,  fo  I  undergo 
it  (if  it  rnuft  be)  as  a  mortification,  and  that 
greater  than  a  cell  and  hair-cloth  j  and  whether 
any  will  believe  this  or  no,  I  am  not  careful. 


A  modeft 


c 

A  mode  ft  Defence  of  Moderate  Epifcopacy,  as  £f~ 
tablified  in  Scotland  at  the  Re/f  oration  of  King 
Charles  II. 

I.  IT1  Pifcopal  government,  managed  in  con- 
J  >  junction  with  prefbyters,  prefbyteries, 
and  fynods,  is  not  contrary  to  the  rule  of  Scrip- 
ture, or  the  example  of  the  primitive  church, 
but  moft  agreeable  to  both. 

II.  Yea,  it  is  not  contrary  to  that  new  cove- 
nant, which  is  pretended  by  fo  many  as  the 
main,  if  not  the  only,  reafon  of  their  fcrupling  ; 
and  for  their  fakes  it  is  neceilary  to  add  this  :  for 
notwithstanding  the  many  irregularities  both  in 
the  matter  and  form  of  that  covenant,  arid  in  the 
illegal  and  Violent  ways  of  prefftng  and  profe- 
CUttng  of  it ;  yet  to  them  who  ftill  remain  un- 
der the  confcience  of  its  full  force  and  obliga- 
tion, and  in  that  fome  inconvinceably  perluaded, 
it  is  certainly  moft  pertinent,  if  it  be  true,  to  de- 
el  are  the  confiftence  of  the  prefent  government, 
€vert  with  that  obligation. 

And  as  both  of  thefe  aflertions,  I  believe,  upon 
the  exadeft  (if  impartial  and  impaffionate)  in- 
quiry, will  be  found  to  be  in  themfeives  true, 
fo  they  are  owned  by  the  generality  of  the  Pref- 
byterians  in  England,  as  themfeives  have  pub- 
limed 


A  Defence  of  Moderate  Epifcopacy.  40 1 
klimed  their  opinions  in  print,  with  this  title, 
''Two  Papers  of  propofdh,  humbly  presented  to 
bis  Maje/iy,  by  the  reverend  minifters  of  the  Pref- 
byterian  perfuajjony  printed  at  London,  anno 
1661. 

Belides  other  pafiages  in  thole  papers  to 
the  lame  purpofe,  in  p.  1 1  and  1 2  are  thefe 
words :  "  And  as  thefe  are  our  general  ends 
"  and  motives,  fo  we  are  induced  to  infift  up- 
4<  on  the  form  of  a  fynodical  government,  con- 
"  junc~t  with  a  fixed  prefidency  or  epifcopacy  -y 
<l  for  thefe  reafons : 

<£  i.  We  have  reafon  to  believe,  that  no 
tc  other  terms  will  be  fo  generally  agreed  on, 
"  &c. 

<c  2.  It  being  agreeable  to  the  fcripture  and 
ce  the  primitive  government,  is  likelieft  to  be 
<f  the  way  of  a  more  univerfal  concord,  if  ever 
"  the  churches  on  earth  arrive  at  fuch  a  blef- 
cc  fing:  however,  it  will  be  moft  acceptable  to 
«c  God  and  well  informed  confciences. 

"  3.  It  will  promote  the  practice  of  difci- 
11  pline  and  godlinefs  without  difcord,  and 
"  promote  order  without  hindering  difcipline 
"  and  godlinefs. 

"  4.  And  it  is  not  to  be  filenced   (though 

«l  in  fome  refpedts  we  are  loathe  to  mention  it) 

tc  that   it  will  fave  the  nations  from  the  viola- 

D  d  "  tion 


4<32     A  Defence  of  Moderate  Epifcopacy* 
"  tion  of  the  foicmn  vow  and  covenant,  with 
[t  out  wronging  the  church  at  all,   or  break- 
"  ing  any  other  or.th,  etc." 

And  a  little  after,  they  add,  <c  That  the  pre- 
<c  lacy  declaimed  in  that  covenant,  was  the  en- 
"  groffing  the  fole  power  of  ordination  and  ju- 
fc  rifdiclion  ;  and  exercifing  of  the  whole  difci- 
<c  pline,  abfolutely  by  bifhops  themfelves,  and 
*e  their  delegates,  chancellors,  furrogates,  and 
<f  officials,  Sec.  excluding  wholly  the  paftors  of 
'"  particular  churches  from  all  (hare  in  it." 

And  there  is  one  of  prime  note  amongft  them, 
who,  in  a  large  treatiie  of  church-government, 
does  clearly  evidence,  that  this  was  the  mind 
both  of  the  parliament  of  England,  and  of  the 
afTembly  of  divines  at  Weftminfter,  as  they 
themfelves  did  exprefllv  declare  it  in  the  admit- 
ting of  the  covenant,  That  they  underftood  it 
not  to  be  againft  all  Epifcopacy  j  but  only  againft 
that  particular  frame,  as  it  is  worded  in  the  arti- 
cle itfelff-.  As  for  ourprefent  model  in  Scotland, 
and  the  way  of  managing  it,  whatfoever  is  amifs 
(and  it  can  be  no  wrong  to  make  that  fuppofi- 
tion,  concerning  any  church  on  earth)  the 

f  Baxter  of  Church  Government,  P.  III.  C.  i.  tit. 
p.  275.  "  An  Epifccpacy  defirable  for  the  reformation,  pre- 
"  fervation,  and  peace  of  the  Churches,  a  fixed  piefidenr, 
«  dumnU  vita."  Seep.  297,  fy  330.  ibid. 

bre- 


A  Defence  of  Moderate  Epifccfacy.  463 
brethren  that  are  diflktisfied,  had  poffibly  better 
acquitted  their  duty,  by  free  admonitions  and 
Significations  of  thtir  own  fenfe  in  all  things; 
than  by  leaving  their  ftations,  which  is  the  only 
thing  that  nas  made  the  breach  (I  fear  very 
hard  to  cure,  and  in  human  appearance  near  to 
incurable).  But  there  is  much  chanty  due  to 
thofe  following  their  ownconfciences  j  and  they 
ewe,  and  1  hope  they  pay,  the  fame  back  again 
to  thofe  that  do  the  fame  in  another  way.  And 
whatfoever  maybe  the  readied  and  happieft 
way,  of  reuniting  thofe  that  are  naturally  fo 
minded,  the  Lord  reveal  it  to  them  in  due 
time. 

This  one  word  I  mail  add,  That  this  diffe- 
rence fhould  arffe  to  a  great  height,1  may  feem 
fomewhat  ftrange  to  any  man,  that  calmly  con-i 
fiders,  that  there  is  in  this  church  no  change  at 
all,  neither  in  the  doctrine  nor  worship;  no, 
ncr  in  the  fubfhnce  of  the  difcipline  itfelf  j  but 
when  it  falls  on  matter  eafily  inflammeable,' 
a  little  fparkle,  how  great  a  fire  will  it  kindle  ! 

Oh  !  who  would  not  long  for  the  fhadows 
of  the  evening,  from  all  thole  poor  childifh  con- 
tefts ! 

But  fome  will  fay  that  we  are  engaged  againft 
prelacy  by  covenant,  and  therefore  cannot  yield 
to  fo  much  as  yo\i  do,  without  perjury. 
D  d  2 


404     A  'Defence  of  Moderate  Epifcopacy. 

Anf.  That  this  is  wholly  untrue,  I  thus  de- 
monftrate. — -When  that  covenant  was  prefent- 
ed  to  the  afiembly  with  the  bare  name  of  pre- 
lacy joined  to  popery,  many  contrair  and  reve- 
rend divines,  defired  that  the  word  (prelacy) 
might  be  explained,  becaufe  it  was  not  all  Epif- 
copacy  they  were  again/I ;  and  thereupon 
the  following  claufe,  in  the  parenthefis,  was 
given  by  way  of  explication,  in  thefe  words, 
(That  the  church  government  by  archbifhops, 
bimops,  their  chancellors,  and  commifTaries, 
deans,  and  chapters,  arch-deacons,  and  all  the 
other  ecclefiaftical  officers  depending  on  that 
hierarchy)  by  which  it  appears,  that  it  was  only 
the  Englifli  hierarchy  or  frame,  that  was  covenant- 
ed againft  ;  and  that  which  was  then  exiftent, 
that  was  taken  down. 

II.  When  the  houfe  of  lords  took  the  co- 
venant, Mr.  Thomas  Coleman,  that  gave  it  them, 
did  fo  explain  it,  and  profefs  that  it  was  not  their 
intent  to  covenant  againft  all  Epifcopacy  s  and 
upon  this  explication  it  was  taken  ;  and  cer- 
tainly the  parliament  was  moft  capable  of  giving 
the  due  fenfe  of  it,  feeing  it  was  they  that  did 
impofe  it. 

III.  And  it  could  not  be  all  Epifcopacy  that 
was  excluded,  becaufe  a  parochul  Epifcopacy 

was 

' 


A  Defence  of  Moderate  Epiftopacy.  405 
was  at  that  fame  time  ufed  and  approved  com- 
monly in  England. 

IV.  And  in  Scotland  they  had  ufed  the  help  of 
vifiters,  for  the  reformation  of  their  churches, 
committing  the  care  of  a  country  or  circuit,  to 
fome  one  man,  which  was  as  high  a  fort  of  Epif- 
popacy  at  leafi  as  any  I  am  pleading  for  j  betides 
that,  thf  y  had  moderators  in  all  their  fynods, 
which  were  temporary  bifhops. 

V.  Alfo  the  chief  divines  of  the  late  aflembly 
at  Weftminfter,  that  recommended  that  co- 
venant to  the  nations,  have  profeffed  their  own 
judgment  for  fuch  a  moderate  Epifcopacy  as  I 
am  here  defending,  and  therefore  they  never 
intended  the  exclusion  of  this  by  covenant. 

After  the  fame  author  fayeth,  As  we  have 
prelacy  to  be  aware  of,  fo  we  have  the  contrary 
extreme  to  avoid  j  and  the  church's  peace,  if  it 
may  be  fo  procured,  and  as  we  muft  not  take 
down  the  miniftry,  left  it  prepare  men  for  Epif- 
copacy, fo  neither  muft  we  be  againft  any  profi- 
table ufe  and  exercife  of  the  miniftry,  or  dcfi- 
rable  order  amongft  them,  for  fear  of  introdu- 
cing prelacy,  &c. 

There  is  another  that  has  wrote  a  treatife  on 

purpofe,  and  that  zealous  enough,  concerning 

the  obligation  of  the  league  and  covenant,  under 

D  d  3  the 


406  A  Defence  of  Moderate  Epifcopacy. 
thenameofTheophilusTimercus,  and  yet  therein 
it  is  exprefsly  afferted,  that  however  at  frft  view 
it  might  appear,  that  the  parliament  had  re- 
nounced all  Epifcopacy,  yet,  upon  exader  in- 
quiry, it  was  evident  to  the  author,  that  that  very 
fcruple  was  made  by  Tome  members  in  parlia- 
ment, and  refolved,  with  the  confent  of  their 
brethren  in  Scotland,  that  the  covenant  was 
only  intended  againft  prelacy,  as  it  was  then  in 
being  in  England,  leaving  a  latitude  for  Epifco- 
pacy }  &c. 

It  would  be  noted,  that  when  that  covenant 
was  framed,  there  was  no  Epifcopacy  at  all  in 
being  in  Scotland,  but  in  England  only  j  fo  that 
the  extirpation  of  that  frame  only  could  theft 
be  merely  intended. 

Likewife  it  would  be  confidered  of,  though 
there  is  in  Scotland  at  prefent  the  name  of  dean 
and  chapter  and  commiflaries ;  yet  that  none  of 
thefe  do  exercife  at  all  any  part  of  the  difcipline 
underthat  name,  neither  any  other,  as  chancellor 
or  furrogate,  &c.  by  delegation  from  bimops, 
with  total  exclufion  of  the  community  of  prefby- 
ters  from  all  power  and  (hare  in  it,  which  is  the 
greateft  point  of  difference  between  that  model 
and  this  with  us,  and  impprts  fo  much  as  to  the 
main -of  difcipline. 

I  dp 


A  Defence  of  Moderate  Epifcopacy.  407 
I  do  no*  deny  that  the  generality  of  the  peo- 
ple, even  of  miniftcrs  in  Scotland,  when  they 
took  the  covenant,  did  underftand  that  article,  as 
againft  all  Epifcopacy  whatsoever,  even  the 
moll  moderate  ;  efpecially  if  it  mould  be  reftored 
under  the  exprefs  name  of  bishops  and  archbi- 
ihops,  never  considering  how  different  the  na- 
ture and  model,  and  way  of  exerciim^  it,  might 
be  thought  on  under  thefe  names  j  and  that  the 
due  regulating  of  the  thing  is  much  more  to  be 
regarded,  tjian  eiiher  the  returning  or  altering 
.the  name  ;  but  though  they  did  not  then  confi- 
der  any  fuch  thing,  yet  certainly  it  concerns  them 
now  to  confider  it,  when  it  is  reprefented  to 
them,  that  not  only  the  words  of  the  oath  itfelf 
do  very  genuinely  confift  with  fuch  a  qualified 
and  diftinftive  fenfej  but  that  the  very  ccrnpofers 
and  impofcrs  of  it,  or  a  confiderable  part  of  them, 
did  fo  underftand  and  intend  it;  and  unlefs  they 
can  make  it  appear,  that  the  Epifcopacy  now  in 
queftion  with  us  in  Scotland,  is  either  contrary 
to  the  word  of  God,  or  to  that  mitigated  fenfe 
of  their  own  oath,  it  would  feem  more  fuitable 
to  chriftian  charity  and  moderation,  rather  to 
yield  to  it,  as  tolerable  at  lead,  than  to  continue 
fo  inflexibly  to  their  firft  rniftakes,  and  exceffivc 
seal  for  love  of  it,  as  to  divide  from  the  church, 
and  break  the  bond  of  peace. 

Dd4  it 


408     A  defence  of  Moderate  E>pifcopacy. 

It  may  like  wife  be  granted,  that  fome  learned 
men  in  England,  who  have  refufed  to  take  the 
covenant,  did  poffibly  except  againft  that  article 
of  it,  as  fignifying  the  total  renunciation  and  abo- 
lition of  Epiicopacy,  and  feeing  that  was  the 
real  event  and  confequence  of  it,  and  they  ha- 
ving many  other  ftrong  and  weighty  reafons  for 
refufing  it,  it  is  no  wonder  that  they  were  little 
curious  to  enquire  what  paft  amongft  the  con- 
trivers of  it,  and  what  diftinclion  or  different 
fenfes,  either  the  words  of  that  article  might  ad- 
mit, or  thofe  contrivers  might  intend  by  them. 
And  the  truth  is,  that,  befides  many  other  evils., 
the  iniquity  and  unhappinefs  of  fuch  oaths  and 
covenants  lie  much  in  this,  that  being  com- 
monly framed  by  perfons  that  even  amongft 
themfelves,  are  not  fully  of  one  mind,  but  have 
their  different  opinions  and  interefts  to  ferve 
(and  it  was  fo  even  in  this)  they  commonly 
patched  up  fo  many  feveral  articles  and  claufes,, 
and  thofe  too  of  fo  verfatile  and  ambiguou,s 
terms,  that  they  prove  moft  wretched  fhares 
and  thickets  of  briars  and  thorns  tp  the  con- 
fcieqces  of  thofe  who  are  engaged  in  them,  and 
matter,  of  endlefs  contentions  and  difputes  a- 
mongft  them,  about  the  true  fenfe  and  intend- 
ment,  and  the  ties  and  obligations  of  tbofe  doubf- 
ful  claufes,  efpeciajly  in  fuch  alterations  and  re- 
volutions 


A  Defence  of  Moderate  Epifcopacy.  409 
volutions  of  affairs,  as  always  may,  and  often 
do  even  within  few  years  follow  after  them,  for 
the  models  and  productions  of  fuch  devices  are 
not  ufually  long-lived.  And  whatfoever  may  be 
faid  for  their  excuCe  in  whole  or  in  part,  who 
(in  yieldance  to  the  power  that  preffed  it,  and 
the  general  opinion  of  this  church  at  that  time) 
did  uke  that  covenant  in  the  moft  moderate  and 
leaft  fchifmatical  fenfe  that  the  terms  can  admit ; 
yet  I  know  not  what  can  be  faid  co  clear  them 
of  a  very  great  fin,  that  not  only  framed  fuch  an 
engine,  but  violently  impofed  it  upon  all  ranks 
of  men;  not  minifters  and  other  publick  per- 
fons  only,  but  the  whole  body  and  community 
of  the  people,  thereby  engaging  fucfci  proves  of 
poor  ignorant  perfons  to  they  know  not  what, 
and  (to  fpeak  freely)  to  fuch  a  hodge-podge  of 
things  of  various  concernments,  religious  and 
civil,  as  church  difcipline  and  government,  the 
privileges  of  parliaments,  and  liberties  of  fub- 
jefts,  and  condign  punimment  of  malignants, 
things  hard  enough  for  the  wifeffc  and  learnedeft 
to  draw  the  juft  lines  of,  and  to  give  plain  defi- 
nitions and  decifions  of  them,  and  therefore 
certainly,  as  far  off  from  the  reach  of  poor  coun- 
try people's ''underftanding,  as  from  the  true 
intereft  of  their  fouls,  and  yet  to  tie  them  by  a 
^cligious  oath,  either  to  know  all,  or  to  contend 

for 


4io  A  Defence  of  Moderate  Epifcopacy.  , 
for  them  blindfold,  without  knowing  of  them. 
Where  will  there  be  inftanceola  grcafer  oppref- 
lion  and  tyranny  over  conferences  tl-nn  ibis? 
Certainly,  they  that  now  gov-rn  in  this  church 
cannot  be  charged  with  any  thing  near,  or  like 
unto  it;  for  whatfoever  they  jequire  of  intrants 
to  the  miniftry,  they  require  neither  iubfcrip- 
tions  nor  oaths  of  minifttrs  already  entered, -and 
Far  lefs  of  the  whole  body  of  the  people  And 
it  were  ingenuouily  done  to  take  fome  notice  of 
any  point  of  moderation  or  whatibever  elfe  is 
really  commendable,  even  in  thofe  we  Account 
our  greateft  enemies,  and  not  to  take  any  party 
in  the  world,  for  the  abfolute  flandard  and  un- 
failing rule  of  truth  and  righteoufnefs  in  all 
things. 


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