CATECHETICAL 
 
 EXERCISES 
 
 By CHARLES BULKLEY. 
 
 Kvtxu $*t tttrttv Aoyov, a tteaet TO (jutprvfov 
 AA# yx? xa " 7iv '**' tf'-^^'iv ttxt 
 
 Clement. Alex. Strom. L. \l. 
 
 Be Cure to teach your children with all the fweet- 
 
 nefs and gentlenefs you can j left if you fhould 
 
 be fevere, and over-taik them, religion fhould 
 
 feem to them rather a burden than a bleffing. 
 
 BISHOP KEN. 
 
 And thou fhalt teach them diligently unto thy 
 children, and flialt TALK of them. MOSES. 
 
 LONDON: 
 
 Printed for J. JOHNSON, in St. Paul's Church- 
 Yard. 
 
 MDCCLXXIV, 
 
 20G77S8
 
 PREFACE. 
 
 author of the following 
 A flieets has always confidered 
 himfelf as being accountable both to 
 God and his fellow-creatures for the 
 life that he makes of his time, and of 
 any (lender powers he may be pofTefied 
 of: and, if he be not much miftaken, 
 always carries about with him a bro- 
 therly and cordial affection towards 
 human kind, and it is upon this prin- 
 ciple that he has ventured them abroad ; 
 hoping that they may poflibly be of 
 fome ufe towards fuggefting a method 
 of catechetical inftruclion that may at 
 leaft have its advantages among the 
 reft for the improvement of younger 
 minds, he would by no means depre- 
 ciate from the well known perform- 
 ances of others in this department: 
 A 2 nor
 
 PREFACE. 
 
 nor even allows himfelf to imagine, 
 that thole which may perhaps feem 
 to fome to be too child ifh even for 
 children themfelves, muft needs be 
 without their ufe. he cannot however 
 but be of opinion that in one period 
 or another of early life this mode of 
 inftruction mould be fo conducted, as 
 to be to the pupil himfelf an exercife 
 of his own rational and mental pow- 
 ers, and not merely a declaration of 
 what others have to fay. this has too 
 much the air of authentic; and too 
 great a tendencie towards leading the 
 younger fort into an apprehenfion, that 
 religion has no other foundation than 
 that of venerable cuftom and parental 
 difcipline. and though it may ferve 
 to awe their minds for the prefent, it 
 is well if afterwards it have not a very 
 different effect, efpecially if in the 
 very manner of preceding upon theie 
 occafions a certain fevere and rigid 
 form be too flrictly adhered to. to 
 prevent which, and in order to give to 
 
 this
 
 PREFACE. 
 
 this exercife a more chearful, manly 
 and fociable appearance, it mould be 
 permitted fometimes at leaft, to inter- 
 mingle itfelf with the other religious 
 offices belonging to a family ; and 
 with fome more general addrefies upon 
 a topic of this nature; and, as, apt 
 occafion may offer, in fome fort, and 
 in a more tranfient way, into freer con- 
 verfation. by this means a way will 
 be made for thofe other catechetical 
 treatifes not fo immediately calculated 
 for the initiatory difcipline. fuch I 
 mean as thofe of OSTERVALD, USHER, 
 BAXTER, HAMMOND, treatifes of this 
 kind have certainly their diftincl: ufe, 
 all elfe being as nearly alike as may be, 
 as at little intervals of leifure, or upon 
 particular occafions they may more 
 readily and profitably be confulted. 
 befides that in writings of this con- 
 ftruction, there is a natural tendency 
 to lead the reader into that molt ufeful 
 practice of foliloqny and felf-examina- 
 tion, which, where there is any thing 
 
 of
 
 PREFACE. 
 
 of a ferious turn, will be apt in the 
 perufal of them to fteal upon him ere 
 he is aware, in the mean while, fome 
 of our fmaller catechifms may be made 
 occafionally to accompany fome fuch 
 plan of inftruc"lion as that we have in 
 the following lectures exhibited, and 
 the author has only here to add, that he 
 has fuch a thorough conviction of the 
 high importance and fovereign excel- 
 lency of religion, that mould they but 
 in the leaft degree contribute to the 
 promoting of its influence, he fhall 
 think himfelf well rewarded for the 
 publication. 
 
 ERRATA,
 
 ERRATA. 
 
 Page 46, !. 14, for is, read are. p. 174, 1. aj, dele the 
 inverted comma, p. 188, 1. 5. note, for elifdmus, read 
 eiijcimus, p. 202, 1. 24, after ctarafler, a full ftop. 
 p. 203, 1. I <W now. p. 244, 1. 20, after biigbtncd, an 
 interrogation, p. 251, 1. 2, before faking, read rfo. p. 467, 
 1, 5, after contemplations, comma.
 
 CATECHETICAL 
 
 EXERCISES. 
 
 LECTURE I. 
 
 WE aYe now in purfuance of a defign, LECT. I. 
 of which fome general account has v ""V"" 
 been already given, to enter upon fuch a 
 confidcration of the grounds and princi- 
 ples of religion, as may, it is hoped, be 
 efpecially ufeful towards leading the younger Yicw. 
 part of our focietieinto a juftand becoming 
 fenfe of it ; and contribute at the fame 
 time towards imprefling' the minds of all 
 with more affecling and lively apprehen- 
 ftons of it's nature and importance, a ca- 
 pacitie for religion is the diftinguifhing 
 excel-
 
 2 CATECHETICAL 
 
 LECT. I. 'excellencie of human nature, it is that by 
 \ -^which we rife in eminence of being above 
 the brute creation, whatever other traces 
 of reafon may be thought apparent in any 
 of thefe ; it is man alone among all the 
 inhabitants on this earthly globe, that has 
 it in his power to be religious, now to 
 know and worihip, to contemplate and re- 
 joice in, to imitate and obey the great 
 author of our being, this is religion, fuch 
 then the high and glorious employment, 
 for which we are by nature fitted, fuch 
 the privileges even of our prefent being j 
 which thankfully embraced and duly im- 
 proved, will terminate ere long in the com- 
 plete felicitie of heaven itfelf. yet how 
 fmall and inconfiderable a (hare has reli- 
 Educatlon. gion in the education of our children and 
 of our youth, if it makes any part at all 
 of k, and be not abfolutely difcarded, with 
 what carelefsnefs and fuperficial foimalitie 
 is it treated, as if among all the branches 
 of education it was by far the meaneft and 
 moft infignificant. and then in after life 
 that ignorance in every thing relative to 
 religion, that is fo juftly to be imputed to 
 the grofs and fhameful negligence of a 
 parent, is ufually afcribed 19 the ftupiditie, 
 5 dullness
 
 EXERCISES. 3 
 
 tfujlnefd and perverftnefs of nature, fo LECT. i. 
 reaclie are we in this, as in fo many other' *""' 
 inftances befides, rather to throw the blame 
 upon God than upon ourfelves. But why 
 muft it be thought a thing incredible, that 
 even children {hould be capable of under- 
 Handing the principles and duties of reli- 
 gion ? if it be a capacitie at all belonging 
 to man as fuch, it rriuft needs be originally 
 inherent in our minds when children, and 
 wantonly to be properly cultivated and educed 
 and in due time put upon it's natural exer- 
 cife and ufe. parents think their children 
 well enough capable of understanding the 
 dutie, which they are owing to themfelves, Filial duty, 
 and are apt to be fomewhat angr.y with 
 them, if they appear not to do fo. why 
 then {hould they be thought unable to form 
 the proper notion or idea of that, which 
 is owing from them to their heavenly 
 father ? it confifts in the very fame kind of 
 obligations, though infinitely heightened 
 according to the infinite tranfcendencie of 
 that fovereign being, who is the object of 
 it. and even the foundation of thefe duties 
 they may furely underftand, were their 
 thoughts but properly directed that way- in 
 the one cafe as well as in the other, a child 
 B 2 very
 
 CATECHETICAL 
 
 I. very foon comes to apprehend that he fs in 
 'fome manner or another indebted to a pa- 
 rent for his being, may he not be made 
 fenfible that in a much ftri&er fenfe he has 
 derived it from God ? he foon comes to 
 know that his father and mother have an 
 authorise over him, and have a right to 
 command him. would it not be eafie for 
 a parent to lay hold upon this conviction 
 in fuch a manner as to lead him into the 
 rational apprehenfion, that God muft have 
 a itill higher authoritie over him, and a 
 ftill fuperior right to his obedience? how 
 foon does * child, that has not very early 
 indeed been corrupted, come to be per- 
 fuaded, {hat he ought to love his parents 
 on account of the bleflings and benefits he 
 has received from them ? and can it be a mat- 
 ter of any great difficultie to convince him 
 that he is under far higher obligations to 
 the goodnefs and care of that fovereign 
 deity who made him ? thefe reafonings and 
 illuftrations I have introduced as a kind of 
 fpecimen of the manner in which the fub- 
 jecl: we have propofed to treat upon, may 
 be adapted to the capacities of children ; 
 and yet this in perfect confiftencie with the 
 national grounds of religion in itfelf. for 
 
 the
 
 EXE R.C'I S E S. s. 
 
 the ftronger and more forcibk any reafon- LECT. I. 
 injj> fo much the more eafily is it to be'"" "*" "" 
 difcerned by every capacitie. fo that reli-Capacitie. 
 gion being founded upon the plaineft and 
 moft convincing arguments, upon the 
 ftrongeft and moft demonftrative reafon- 
 ings, muft on that account be fo much the 
 more eafily inculcated in the rational na- 
 ture of i^ even upon the young and tender 
 mind.- you fee what -a copious fubjecl we 
 have undertaken ; a fubject in which thofe 
 of all parties are alike concerned, fince it 
 is by the firft and fundamental principles of 
 religion that all particular ccntroverfies are 
 to be decided ; and were there no fufficient 
 foundation for religion in the general na- 
 ture and idea of it, all oar partie difputes 
 muft be at an end of courfe. but more par- 
 ticularly ftill, as to the fubjecls we propofe 
 to treat of; they are firft, a deitie, his be- 
 ing, his attributes, his providence; and Topics.. 
 with refpect to this laft it's realitie, it's na- 
 ture as a plan of moral government, i.'s 
 extent, it's views, fecondly, man, his 
 origin, his nature, his connexions, the end 
 of his creation, his happinefs, his dutie, 
 his prefent fituation, natural and moral ; 
 and his character in general, thirdly, a . 
 B 3 future-
 
 CATECHETICAL 
 
 I. future ftate ; and the hope and expectations 
 'of mankind in reJation to it, fourthly, the 
 chriftian religion, it's ^efign, it's evidences^ 
 principles, ufefulnefs and duties, in treat- 
 ing upon the feveral topics of religion as 
 founded in reafon and nature I (hall take 
 frequent occafion to illuftrate them by the 
 language and maxims of the fcriptures, tho' 
 r^heir authoritie and evidence come not till 
 afterwards diftinclly to be ccnfidered. in 
 the mean time by this manner of preceding, 
 we {hall have as we go along, and before 
 we touch directly upon that particular, 
 one confiderable argument in favor of the 
 fcriptures, namely, their harmony and 
 agreement with natural religion ; a point 
 fo confiderable indeed, that were it want- 
 ing, nothing could be fufficient to eftablifii 
 their authoritie, nor any other reafonings 
 whatfoever amount to a proper and fatif- 
 fa<5iorie evidence in favor of them, and as 
 to the duties in particular of religion, I 
 {hall {hew how they arifeout of each troth 
 r principle of it as I go along, and a 
 one and the fame dutie has oftentimes a 
 foundation in feveral different truths or 
 principles of religion, thefe diftincl: grounds 
 of that particular dutie will be pointed out 
 
 under
 
 EXERCISES, f 
 
 under each, after which a fummarie of Ltcr. I. 
 thofe duties, according to all the 
 force of obligation derived from, thefe feveral 
 principles, may \ve apprehend with the moft- 
 proprietie, and advantage be introduced. 
 
 As religion has fuch an ample and ftrong 
 foundation in truth and nature, we cannot 
 but conclude, that effects of a proportion-- 
 able kind, and in the higheft degree con- 
 ducing to the good of mankind would arife 
 from the profeffion of it, were fuch a pro- 
 feffion attended with proper ideas , and 
 diftincr, conceptions of it's nature and im- 
 portance in the mind, but here lies our 
 grand defect; 'and the reafon why we feefy 
 little either of the love, or of the fruits of 
 religion ; and why there is fo little zeal 
 among us either for its puritie or its pre- 
 valencie, is that we give fo little attentioa 
 to it's fundamental principles, and to thofe 
 reafons, which are with fuch force and 
 evidence to be affigned in favor of it. but 
 here, whilft we are talking of religion and 
 making mention of that deitie, whofe 
 being is the ground, an-d whofe perfections 
 are the object of it, fomeof thofe children 
 perhaps, whofe intfreft in this de'.ign I 
 have fo much at heart, may be ready to afk, . 
 84 " but
 
 CATECHETICAL 
 
 but where is the God you fpeak of, a 
 God my maker ? I have often beard of 
 " ^/w with the hearing of the ear ;, I have 
 " heard my parents talk of fuch a being; 
 " and on a certain day of every week I 
 ** hear much difcourfed of concerning 
 " him : butmethinks I ftiould be extremely 
 " glad if mine eye could fee him ; and, if 
 " I cannot fee him, how is it that I arn 
 " to be made fenfible that there is fuch 
 a being ? why, pray, my dear child, 
 " did you ever fee the king ? no. but 
 '* you believe, I fuppofe, that there is a 
 ** king of England ? yes, fir, I have no- 
 " doubt of that, why then, may you not 
 " reafonably believe that there is a God, 
 " though you have never feen him ? I can- 
 " not fay, fir, that I am altogether fatif- 
 " fied with your argument j becaufe, tho' 
 " 1 have not myfelf ever feen the king, 
 " I have heard of, and been in company 
 " of thofe that have feen him, but I never 
 *' heard of, or have met with any one 
 " that has feen God. nay, I have been 
 Deitie in- * e told, that no body can fee him', and I have 
 vififeie, read the f ame j n tne bibi e but pray, 
 
 " did you ever hear of any body that had 
 -? feen the wind, that often makes fuch a 
 
 " ruftling
 
 EXERCISES. 9 
 
 " ruftling noifc in the ftreets, that raifes LECT. I. 
 " the duft of the ground aloft into the air, *"""" v ^ 
 " and fometimes fhakes the- very houfes in 
 <t which we fit ; and yet you believe that 
 " there is fuch a thing as the wind, and ' 
 ct that there are a great many events 
 " and accidents to be afcribed to it, tho' 
 " neither you nor any one elfe have feea 
 " it. indeed, fir, I cannot fay that I am 
 " quite fatisfied yet. why fo ? becaufe, 
 tfr tho' I never faiv the wind, yet I often- - 
 " bear it ; and that convinces me as much - 
 " that there is fuch a thing, as if it were 
 "'to be the object of my fight; but of-> 
 " God I muft fay, that I have not beard.* 
 " bis voice at any time, any more than^ 
 ct bisjhape. why then, my dear child, let 
 ** me afk you, did you ever think ? O yes. 
 "- 1 am always thinking about fomething; 
 " or another. but do you -apprehend > 
 " that there is any man or woman in the 
 " world that can fee you thin-k, or -hear 
 " you think? no; that is impoffible. but 
 <fc yet you would look upon it to be very 
 " ftrange, if any bodie fhould deny that 
 <c there was fuch a thinking being in the 
 " world as you, becaufe they could neither 
 " fff t nor hear your thoughts. Indeed, I '. 
 B 5 " fhould
 
 CATECHETICAL 
 
 <c fhould imagine him to be quite mad and 
 " out of his wits. If you then can think 
 " without beingym* or beard to think, can 
 " you not eafily fuppofe, that there may be 
 <c fome other thinking being, that neither 
 *' you nor any one elfe can fee with the 
 " bodily eye ? for, tho' you have a body, 
 *' yet your thoughts are no more to be 
 " feen, than if you had no body at all. (a) 
 " your thoughts therefore, and your think. - 
 "' ing power are quite diftindr. from your 
 *' bodie. you can then furely apprehend, 
 ** that there may be fome thinking being 
 '* exifting, that has not a bodie, becaufe 
 " you plainly perceive that it is not with 
 * c your bodie that you yourfelf do think. 
 " as it is not therefore your bodie that 
 tc thinks, there may be fome other think- 
 " ing being that has no bodie; and, if a 
 " thinking being may be without a bodie, 
 
 " then 
 
 (a) Eft, eft profeflo ilia vis (foil, divina) : 
 neque in his corporibus atque in hac imbecilli- 
 tate noftra ineft quiddam, quod vigeat & fen- 
 tiat, & non eft in hoc tanto naturas tarn prse- 
 claro motu. nifi forte idcirco efTe non putant, 
 quia non afpartt nee cernitur : perinde quail 
 noftram ipfam mentem, qua fapimus, qua provi- 
 demus, qua ipfa haec agiraua, ac. dicimus, vi- 
 dcre, aut plane, qualis aut ubi fit, fentire pot 
 lirnus. Ciceron. pro Mi I one.
 
 EXERCISES. it 
 
 *' then it can be no objection to your be- LECT. I. 
 "' licving in fuch a being, that you cannot ~~ T 
 * { fee him. but, tho' I cannot fee God, 
 " yet fhould I not have fome proof in one 
 c; way or another given me of his being, 
 " before I admit that belief of it ? why ? 
 " can you not take your parents word for 
 " it ? have they not often told you, 
 " that God fees you and hears you, and 
 " knows you and made you, and can blefs 
 " you ? and is not that enough to induce 
 " you to believe thefe things ? indeed, fir, 
 " I apprehend that my father and mother 
 " would not believe them, if they had 
 " not fome argument or reafon in their ownr 
 " minds, upon which they ground that 
 S belief, and as I am a being of the fame 
 "nature with them, I think that I may 
 <e be capable at leaft gradually and in time, 
 " and having it once and again propafed 
 " to me, to perceive the force of this ar- - 
 * e gument. and I fancie too that I fliould 
 " be better fatisfied in believing that there 
 *' is a God, by difcerning in my own mind, 
 " and by the exercifeof my own thoughts, 
 41 the reafon of that belief, than by believ- 
 " ing it merely upon the word of my 
 " parents, befides, tho' I might depend 
 B 6 " upoa
 
 CATECHETICAL 
 
 I. " upon what my parents fay, yet perhaps 
 '" every bodie will not. and methinks I 
 fhould be quite afhamed, were any one 
 " to afk me, why I believed that there was 
 " a God, and I could give no other reafon, 
 " than becaufe my father and my mother 
 " told me there was fuch a being, why 
 " fhould you be afhamed of that ? becaufe 
 <e I am a reafonable creature ; and I think 
 '* it muft be afhame for a reafonable crea- 
 " ture to believe any thing without a rea- 
 " fon. I remember too to have read in the 
 " bible, that we fhould be readie to give an 
 " anfwer to every man that may ajk of us ft 
 *' reafon of the hope that is in us. that muft 
 *' mean, to be fure, a proper, that is, a 
 <c rational anfwer, or fome convincing ar- 
 *' gument upon which I build my hope; 
 *' or my belief in God and the doctrines 
 " of religion. I think it is St. Peter that 
 " lays down this rule in one of hi&epiflles. 
 " you feem, my child, to have a great re- 
 " gard for the fcriptures, and to be a good 
 " deal acquainted with them ; and I could 
 " give you many reafons for my being 
 " extremely glad that you are ib. but 
 * now that we have mentioned the fcrip- 
 ** tures, pray could you not prove the point 
 
 " we
 
 EXERCISES. 13 
 
 te we have been fpeaking of; the exiftence LICT.I. 
 " of a God or of a deitie out of thefe ? ' r ~ 
 " indeed, fir, I have met with many noble 
 " and charming defcriptions of God and 
 " of his works in the fcriptures. but then 
 " I am told that thefe fcriptures are the 
 " word of God. now before I can believe 
 " any thing to be the word of God, I muft 
 *' know that there is a God ; for if there 
 " be no God, there can be no word of 
 " God ; fo that I think I muft prove by 
 " fome other arguments, that there is a 
 ** God, and then that the fcriptures are 
 " the word of God. from whence then 
 " would you derive your arguments ? I 
 " think, fir, it muft be from what I have 
 " heard called the light of nature, the 
 " light of nature, child ! why, what do 
 " you mean by that ? I hope, fir, I {hall 
 " be able to give you fome account of it, 
 " when we meet again." 
 
 LECT,
 
 CATECHETICAL- 
 
 LECTURE II. 
 
 LZCT. II. TN our former interview upon this occa- 
 <-i -v- -' JL, fion we endeavoured to fhew you, that, 
 as there is certainly fuch a thing as thought, 
 tho' it be not the object of our bodily fenfes, 
 it does from thence necefTarily follow, that 
 there may be a thinking being, who is not 
 to be difcerned by any of thofe fenfes. 
 fince thought neceflarily implies the exift- 
 ence of fome thinking mind, in which it 
 inheres, or of fome thinking being, to 
 whom it is belonging, and whofe it is. and 
 by this means we defigned to obviate what 
 may poflibly be one of the firft difficulties 
 occurring to the mind of a child relating to 
 the grand queftion, whether or no there be 
 a God, who made him and the reft of the 
 human fpecies. and as much as we may 
 be inclined to value ourfelves upon being 
 above fuch childifli prejudices, yet many of 
 riper years may not be altogether free 
 from fome fuch influence as this, and it is 
 highly neceflary for all to accuftom them- 
 felves to fuch reflexions, as may tend in the 
 moft effectual manner to imprefs their minds 
 
 with
 
 EXERCISES. 15 
 
 with a fenfe of a really exifting deitie, and L*CT. n. 
 of his prefence with us, notwithftanding' "~ l - p 
 his invifibilitie. and having thus gone 
 through the firft and loweft ftep in this 
 argument, by (hewing that there may be 
 fuch a being, and that the fuppofition car- 
 ries in it no impoffibilitie or con tradition 
 to any natural notion or fentiment, it is 
 now our purpofe to precede to the direct 
 proof and demonftration, that there actu- 
 ally is fuch a being, this has been the 
 common belief of all mankind in every 
 age of the world, and throughout every 
 region of it. the moft uncultivated of 
 human kind believe the exigence of a God 
 as firmly as the beft philofophers; and that 
 upon the fame general ground, and from 
 the force of the fame kind of convictions ; 
 tho' they be not able to illuftrate the argu- 
 ment by an equal copioufnefs and varietie 
 of particulars, and from this univerfal 
 confent of mankind fome have feemed to 
 think that a direct and formal proof of 
 a divine being is to be deduced, but I can- 
 not fuppofe that it amounts to more than 
 this ; that there muft needs be fome very 
 flrong and forcible, and at the fame time 
 very obvious reafons, upon which fuch a 
 
 belief
 
 16- C A T E C HE TIC A L 
 
 LZCT-.II. belief is founded j. and which has produced 
 ^T^^fo univerfal a confent in reference tothispar- 
 confent. ticular, notwithftanding that almoft infinite 
 diverfitie of opiaion, which is in other in- 
 ftances fo apparent, and indeed what rea- 
 foning can poffibly be more forcible or evi- 
 dent, than that of the author of the epiftle 
 to the Hebrews : " every houfe is built by 
 " fome man, and he that built all things^ 
 " is God ?'* now this is the fum and fub- 
 ftance of the argument in proof of a deitie. 
 and in this fingle point it is, that all the 
 illuftrations of it arifing from a particular 
 and diftincl: furvey of the works of nature 
 muft neceflarily center, and furely this is 
 an argument which no reafonable creature 
 can juftly plead an incapacitie. for under- 
 ftanding. is there any child, who does not 
 in faft reafon thus, upon feeing an houfe 
 regularly built and divided into proper and 
 convenient apartments ; that there muft 
 needs have been fome defigning caufe or 
 agent, fome thinking being like himfelf, . 
 tho* able to think more perfectly and wifely, 
 that had been concerned in raifing fuch an 
 edifice? " and would not you, my child, 
 " at leaft be ready to laugh at any other 
 * child, and almoft to call him fool or. 
 
 idiot.
 
 EXERCISES. 17 
 
 " idiot, who fbould pretend to fay, that L*CT. IF. 
 the houfe had rofe exactly into that re-' 
 " gular form and all thofe convenient 
 " divifions by chance, and without any 
 " ones knowing any thing of it, or think- 
 " ing at all about it, or defigning any fuch. 
 ** matter ?" but how much more ridicu- 
 lous muft it be, and how eafie to difcern 
 that it is fo, to imagine, that the whole 
 univerfe itfelf, in which there is fuch a 
 vaftly more extenfive and durable fcene of 
 perfect order and regularitie, of happy con- 
 trivance and ufeful tendencies, fhould have 
 come into being without any defigning or 
 confcious mind ? what an amazingly ufe- 
 ful and well- contrived fabric, for inftance, 
 is the human body ? with what regularitie 
 and eafe do we by means of it perform the 
 various fundions of life ? eat, drink, move 
 either ourfelves or other bodies, fee, tafte 
 and fmell ; and all with the greateft con- 
 venience imaginable, and in the fame exact 
 method and order from day to day ? what 
 a conftant and beautiful appearance of the 
 fun throughout each revolving year ? what 
 a ftated order in the feafons of " fummer 
 " and winter, feed-time and harveft," and 
 in the production of the feveral fruits of the 
 
 earth,
 
 C ATE CHETIC AL 
 
 ii. earth, (a] fo that every child knows wheri 
 'to expect the return of thefe feafons and the 
 appearance of thefe fruits ? thefe are gene- 
 ral hints capable of being illuftrated by art 
 infinite varietie of particulars, and many 
 ufeful books there are of this fort, which- 
 \ oung perfons might to their greateft- benefit: 
 imaginable be converfant with, books 
 which, as they contain the fulleft deinon- 
 ftration of the being and perfections of the 
 deitie, fo there cannot be the leaft objection 
 made to them on account of any difficultie 
 
 in 
 
 (a) Videmus quam certse flnt leges motuum 
 cceleftium, certutn nomerum fpecierum, et 
 propagari iimilia ex fimiiibus, non promifcu* 
 a)ia ex aliis. videmus caufas finales reruai : fjn- 
 gula nafcuntur ad aliquam utilitatem. eft et 
 mirabilis confenfus fuperiorum et inferiorum 
 corporum. motus coeleftes certas vices reftatis 
 et hyemis ad utilitatem viventium efficiunt. 
 quid fontiura et fluminum perennitas ? quid 
 in corpore humano partiura fingularum diftri- 
 butio ? quid ipfa numeri et ordinis agnitio? 
 nonne teftantur clare hanc naturam non extitifie 
 cafu, fed ab aliqua xterna mente ortam efie ? 
 ioipoffibile qft, enim hajc Temper ita fieri cafu. 
 impoflibile eft notitias numeri et ordinis cafu , 
 aut ex materia tantum ortas efTe. o csecas horni- 
 nuin mentes, quae tarn perfpicuis argumentis, 
 tarn expreffis vdligiis divinitatis non moventur^ 
 utmelius dedeo fentiantet eum revereantur. " 
 Mftaxtf. in Epift. ad Rom. c. i, p, 166, 167.
 
 EXERCISES. 
 
 in undcrftanding them, they being in the 
 general fcope and tenor of them the moft 
 intelligible that can be. I fpeak of fuch 
 books as Ray on the wifdom of God in the 
 creation, Derham's Phyfico - Theology, 
 Nieuentyt's Religious Philofopher, Nature 
 difplayed, and the like, what pity it is, 
 that it is not a ftated point to put fome 
 fuch books as thefe into the hands of chil- 
 dren, or at leaft fome well chofen extracts 
 from, them ? it would give them a great 
 deal of immediate light and information ; 
 and would gradually and after the moft 
 pleafing manner ftrengthen their reafoning 
 powers, and enlarge their intellectual and 
 moral views, hiftorie is generally thought HiftorU. 
 to be a kind of reading that is beft adapted 
 to the capacities of children, and peculiarly 
 proper for promoting the improvement of 
 their minds, and of thofe cf the younger 
 fort. Now thefe books are no other than 
 the hiftorie of God's works in creation and 
 providence ; an hiftorie altogether as intel- 
 ligible as any other whatfoever; and at the 
 fame time infinitely greater confequences 
 are depending upon the truth of it. by 
 converfmg intimately with fuch topics we 
 {hall come, not fo much to know and to 
 
 1 believe,
 
 20 CATECHETICAL 
 
 LECT. ii. believe, as to fee and feel, that there is a 
 ' / 'God. I might likewife have mentioned 
 fome good tranflation, if to be met with,, 
 of Cambray on the exiftence of God j or,, 
 if your children muft needs learn French, 
 fome extra<b out of that book might very 
 properly be put into their hands upon this 
 great fubjecl altogether as intelligible furely 
 as his fables, and the reading of fuch 
 books would be ftill more profitable and 
 conducive to the improvement, ufefulnefs 
 and comfort of after-life, if parents by 
 their own perfonal addrefs and application 
 would in a proper manner endevor to pre- 
 pare, and as it were, to open the foil in 
 which this precious feed is to be fown, . 
 fuppofe for inftance, as they fo often hearv 
 others fpeak of God, and do often them- 
 felves make ufe of that name, you were to 
 begin with afking them what they mean by 
 Deitie the name, term, or appellation of God. . 
 to this it is natural to imagine, they would 
 of themfelves anfwer, that they meaned by 
 what. it the being, who made, and who preferves 
 and who governs the world, they might, 
 not perhaps exprefs themfelves exactly in 
 thefe terms, but this would be the purport 
 of their anfwer, and a. better could not.bs, 
 
 given.
 
 EXERCISES. 21 
 
 given, in many writings, and I believe LECT.II. 
 in moft catechifms, all the attributes and T ~* 
 perfections of God are enumerated, as ex- 
 pi icatorie of the name or term itfelf, and 
 as making a part of it. thus in one cate- 
 chifm, to the queftion what is God, I find 
 the anfwer to be, " God is a fpirit, infi- 
 " nite, eternal, and unchangeable in his 
 ** being, wifdom, holinefs, juftice, good- 
 " nefs, and truth." in another, the an- 
 fwer which I find to be given to the fame 
 queftion isj " God is a fpirit perfectly 
 *' holy, infinite in wifdom and knowledge, 
 " in power and in prefence, necefTary and 
 -" eternal in his exiftence, and unchange- 
 " able in his blefiednefs." Now this I 
 apprehend is throwing too many ideas at 
 once into the mind of a child, nor is it, 
 I prefume, a thing even fo proper in itfeJf, 
 according to the very nature of the fubjecl: 
 treated of. for the word God is a relative 
 term, and, if there be a creator and go- 
 vernor of the world, there is a God, what- 
 ever be the moral character or other attri- 
 butes of that being, thefe are a matter of 
 after confideration ; in the mean time, the 
 anfwer which would naturally occur to tbe 
 mind of a child in the fi&ft place, upon be- 
 
 iog
 
 12 CATECHETICAL 
 
 LECT.II. ing afked what he meaned by the word 
 <.;,, -" 'Q d > isthebeft; that he underftood by it 
 the being who made and preferves the 
 world, and it is the fame in effect with 
 that explication, idea, or notion of it that 
 has been given by the noble author of the 
 chara&eriftics : " whatfoever, as he ex- 
 *' preffes it, is fuperior in any degree over 
 ** the world, or rules in nature with dif- 
 *' cernment and a mind, is what by uni- 
 " verfal agreement men call God." the 
 next queftion then proper to -be put to the 
 child is, why he believes that there is fuch 
 a being. " and here, my dear child, you 
 " remember, that in the laft converfation 
 " we had together upon the fubje&, you 
 " told me that the exiftence of a God 
 Light of " muft be proved by the light of nature j 
 nature, an( j y OU p rO rnifed to inform me what 
 " you meant by that exprefiion j will you 
 " now make that promife good ? I will 
 *' endevor it. what then do you mean by 
 " the light of nature ? by the light of 
 " nature, fir, 1 mean all thofe conclufions 
 <c which I am led to make, or principles 
 " which I am induced to embrace upon 
 " the fubjedl of religion by the reafoning 
 " of my own mind from what I fee or 
 
 know
 
 EXERCISE S. * 
 
 ** know to exift, independently of any in- LECT. 11. 
 *< formation that is given me by the fcriptures'- " " 
 " or the bible, the light of nature then 
 " you fay, is all that you can reafonably 
 " believe in matters of religion, without 
 " having recourfe to the bible j or it de- 
 " notes all the arguments and reafonings 
 " that you can make ufe of in fupport of 
 " your belief in thefe matters, without re- 
 *' curring to that book, and do you think 
 " that by this light of nature you can 
 " prove the being of a God ? I am ready 
 " to think fo ; and if I am not miftaken, 
 *' the bible itfeJf aflures me that I may. 
 " where, I pray you, do you find any fuch 
 " declaration made ? I think, fir, it is in 
 " St. Paul's epiftle to the Romans ; where 
 *' he fays, that the invifille things of God 
 " are clearly feen, being underjloodby the things 
 *' that are made, by the invijible things of 
 " God) I fuppofe to be meaned the realitie 
 *' of God's being or exiftence, even tho' 
 " we cannot difcern him with our bodily 
 *' eyes, and by the things that are. made, 
 " the vifible things of the creation or the 
 " works of nature, but among thefe things Self-pto- 
 de you include yourfelf? yes. but why duftion ' 
 ** do you think that God made you ? 
 
 ** might
 
 24 'CATECHETICAL 
 
 Lrcr. II. might not you have brought yourfelf 
 
 *- v ' into being ? I think, fir, that muft have 
 
 " been impoflible : becaufe to bring any 
 " thing into being is an aft of power ; 
 " /and therefore I could not bring myfelf 
 *' into being, becaufe I could not perform 
 " any action or exert any power before I 
 * had a being, befides, if I had brought 
 " myfelf into being, I could certainly pre- 
 " vent my being fick or dying ; but I know 
 " I cannot do that, but might not your 
 <c parents give you your being? I think 
 *' if they had given me my being, they 
 " could keep me here in this world as long 
 " as they pleafed. but I fee that other 
 ** children die, notwithftanding all that 
 " their parents can do for the prefer- 
 vation of their lives j and I fuppofe that 
 " 'might have been, or yet may be fo with 
 " refpecl: to myfelf j and therefore it feems 
 " very evident to me, that there muft be 
 " fome other being, that has more power 
 " over me than my parents, and over other 
 " children than theirs $ nay, and over my 
 Dependant * c parents themfelves, for 1 find that none 
 latc ' " of my fellow-creatures, whether chil- 
 " dren or grown up to manhood, have it 
 " in their power to difpofe of themfelves 
 
 " and
 
 EXERCISES. 2 
 
 *' and their affairs as they pleafe, or to^cr. n. 
 c< ftay in this world as long as they like.' <t~~- 
 " in fhort, I plainly perceive that man- 
 *' kind have not either themfelves or their 
 " affairs at their own command here upon 
 " earth, from whence I think it muft 
 <{ certainly follow, either that there is 
 fome fuperior being, who made and 
 " governs them, or elfe that there was no 
 < creation, nor is now any government 
 c< of the world at all j but that it came 
 " into being, and that all things happen 
 *' in it by chance, what do you mean by Chance. 
 " chance ? I do not mean any real being 
 tc or caufe by it, but only the coming to 
 *' pafs of this or that without thought or 
 <; defign, and without any caufe at all. 
 <c and do you think it poffible that the 
 " world, the fun, the moon, the ftars, 
 < the earth, with all the productions and 
 44 inhabitants of it, the air, and the birds 
 ' that fly in it, the fea and the fi(h that 
 41 fwim there, that all thefe could have 
 <c come into being without fome thinking, 
 *' intelligent, and designing caufe ? no, 
 " fir ; I think it to be utterly impoflible. 
 " why fo ? becaufe, fir, as you have but 
 ** juft now been faying, I plainly perceive, 
 C " that
 
 6 CATECHETICAL 
 
 J.ECT. ir, that it requires a great deal of thought 
 V v - ' an d contrivance, of fltill and dexteritie, 
 '* to build even a fingle houfe, nay, to fit 
 " up in a proper manner any one apart- 
 ft ment in it; and I am very certain that 
 " without the exprefs defign, purpofe, and 
 " agencie of fome thinking being, fuch a 
 " thing could never be done, and tho' I 
 " have fome fhare of underflanding and 
 " degree of contrivance in my own mind, 
 " yet I am very far, I am fure, from be- 
 " ing capable of executing any fuch defign. 
 " as then the world is fo vaft and wide a 
 _" *' place, as it abounds with fuch a prodi- 
 " gious number of conveniencies and ac- 
 (t commodations of all forts both for man 
 6 and beaft; as every thing is more per- 
 <c feebly and exactly adapted for our ufe 
 " than we ourfelves could have contrived 
 " it; as this immenfely wide, extended 
 " fcene of things is every where full of 
 * order, beauty, regularitie and ufefulnefs, 
 P it feems to me, that it muft needs be 
 " infinitely more clear and evident that 
 * e there is a maker of the world, than that 
 " an houfe muft needs have a builder; 
 *' and yet of this latter I have no manner 
 ". of doubt. I perceive it then to be your 
 
 " notion
 
 EXERCISES. -i 
 
 et notion of divine creation, that thisLzcr. n. 
 (l beauteous and regular fyftem of things* """v 
 <c was at firft framed and brought into 
 " being by fome intelligent and defigning 
 ' mind, but this world, you know, has 
 " been in being, and has had the fame 
 " regular and orderly appearance for a 
 *' long fucceffion of ages j can you ac- 
 " count for this continuance by the ori- 
 * c ginal a& of creation ? or do you think 
 " a continued exertion of a divine provi- 
 " dence, and of the fame active intelli- 
 " gence that firft gave being to it, to be 
 " neceflarie in order to account for its 
 " continued fuftenance and fupport ? JSuftenta- 
 " think, that, if God did not continually 1 ' 
 <c govern the world, it could not continue 
 " in its prefent order, notwithftanding his 
 * 4 firft creation of it. what reafon have 
 " you for thinking fo ? becaufe I perceive, 
 f( that in a family, my own father's, for 
 * inftance, things/would fall into great 
 " confufion, if he did not exercife acon- 
 " tinual care and infpe&ion over it, not- 
 <c withftanding any wife provifion that he 
 U might have made at firft for it's order 
 " and good management. but I think 
 V that as the whole univerfe is fo much 
 fl more extenfive than a family, and as 
 C 2 "it
 
 ft8 CATECHETICAL 
 
 LECT.II. <c it muft be much more dependant upon 
 ^"v ''" it's maker than a family upon it's head, 
 " it muft neceflarily follow, that as a 
 " fingle family cannot continue in it's 
 " due order and regularitie without a con- 
 * c tinued care and infpetion exercifed 
 *' over it, the world could not have that 
 <c regular and orderly appearance it now 
 <e has, and which has from the beginning 
 " been the character, form and afpeft of 
 *' it, without the continued providence and 
 " government of that being who firft cre- 
 " ated it ; and as I cannot but believe that 
 * c God made it with fome defign and end, 
 " and as that end cannot be anfwered with- 
 " out his continued prefervation of it, there 
 ** feems to me to be juft the fame reafon 
 * c for believing a providence as for the idea 
 " of creation.'* Thefe two arguments, 
 which we have thus briefly mentioned, are 
 capable of, and highly deferving a more 
 particular illuftration. we may then, I fay, 
 certainly conclude that God governs the 
 world, becaufe he made it j for we muft 
 neceflarily fuppofe that he made it with 
 fome view, and with regard to fome deter- 
 minate end. now whatever that was, the 
 fame view, the fame reference and defign 
 muft necefiarily determine him to preferve 
 4 and
 
 EXERCISES. 29 
 
 and to uphold it ; otherwife that end can-Ltcr. TI. 
 not be anfwered. juft, for example, as in' "v"~ J 
 the making of a watch ; it is not made 
 merely for the fake of making of it, but 
 with a view to fome farther end and ufe ; 
 and therefore the maker or the owner of it 
 has a continued care and infpedtion over it. 
 and as it would be abfurd to think that any 
 man fhould make a watch, with a defign 
 when he had finifhed it, to let it lie by 
 without any fuch care and infpetion of it 
 as would be abfolutely neceflary in order 
 to its producing any effects fuitable to its 
 original formation j it would be vafily 
 more abfurd to imagine that God fhould 
 create the world without a defign of govern- 
 ing it. becaufe without the exertion of 
 his power in the fupport, as we'll as in the 
 creation of it, what can we conclude, but 
 that it muft immediately fink again into- 
 nothing ? confequently we muft iuppofe, 
 either that he had no end at all in creating 
 it, or elfe, that the end has not been an- 
 fwered, both which are manifeftabfurdities. 
 Again, fecondly, a divine providence is 
 moft certainly to be infered from the actual 
 and prefent order of things ; becaufe pre- 
 fent order does juft as ftrongly demonftrat^ 
 C 3 prefent
 
 30 CATECHETICAL 
 
 I.ECT.II. prefent government, as the original order 
 *~"""Y - > of the univerfe implies the original pro- 
 duction of it by fome defigning mind, and 
 of the two, there muft, I think, be a greater 
 abfurditie in pretending to account for the 
 continued regularise and order of the world 
 V from the beginning to the prefent time, 
 without the continued agencie of a defign- 
 ing mind, than in attempting to account 
 for the firft immediate exiftence of it with- 
 out fuch a defigning caufe ; the evidence 
 apparently heightening in proportion to the 
 permanency of the effect, fo clofeJy is the 
 Providence, doctrine of a providence connected with 
 the notion of creation, and fo extremely 
 foolifh and ridiculous was that argtment 
 which fome fceptics of old feem to have 
 ma^e ufe of againft a providence;' that 
 " all things continued as they were from 
 " the beginning;" which is a demonftra- 
 tion that there is a providence, and it is an 
 argument too that is continually growing 
 upon our hands: we have the experience of 
 our own to add to that of every preceding 
 age ; and the longer the world continues in 
 the fame regularitie and order in which it 
 now appears, fo much the ftronger will be the 
 argument arifing from that regularitie and 
 
 order
 
 EXERCISES. 3 i 
 
 order in favor of a divine providence and go- LECT. 11. 
 vernment in the univerfe. we fliould now'" """ -' 
 precede to confider the nature, qualities and 
 properties of this divine providence and 
 rule, and the attributes and perfections of 
 the divine being himfelf, did the time al- 
 low, but we muft needs refer it to the 
 next opportunitie. 
 
 LECTURE III. 
 
 IN profecution of the feveral fubjeclsLEer. ill. 
 which we propofed to treat upon in* -v -^ 
 this our evening exercife, we endevored at 
 our laft meeting upon the occafion, to give 
 you a brief view and illustration of thofe 
 great topics, the creation of the world and ' 
 the providence of God. in refpecT: to this 
 latter point we obferved that the realitie of 
 a divine providence exercifed over the 
 world, was moft certainly to be infered 
 even from the creation of it. for, as cre- 
 ation neceflarily implies fome end propofed 
 by the creating deitie, whatever we imagine 
 that end to have been, we cannot but fup- 
 C 4 pofc
 
 32 CATECHETICAL 
 
 LICT. nr.pofe it to be an exactly equal motive for 
 * / 'exercifing a fubfequent providence orer 
 the world as for the original production of 
 it. we likewife observed that the fame 
 truth was mod clearly to be deduced from 
 the prefent a&ual order of the world, and 
 that regularise of things that has fubfifted 
 for fuch a long fucceifion of years and ages, 
 fince it is altogether as abfurd to imagine, 
 that, the prefent order of the world mould 
 be the effect of chance, or not procede from 
 fome defigning mind, as that it could have 
 been conftituted at firft in fo regular and 
 orderly a manner without fome defigning 
 caufe. thefe reafonings we endevored to 
 Watch. illuftrate by the fimilitude of a watch, that 
 which particularly led us to the making 
 ufe of this comparifon was not then fpeci- 
 fied, but we will mention it now. it is 
 a comparifon that has, as we apprehend, 
 been fometimes applied in fuch a manner, 
 as to weaken the argument in favor of 
 a divine providence, inftead of flrengthen- 
 ing orilluftratingit. it has been faid, that, 
 as a watch-maker can make a watch, fo as 
 that it mall perform it's regular movements 
 without his future infpe&ion or care of it, 
 we cannot fuppofe, unlefs by imputing fome 
 
 kind
 
 EXERCISES. 3? 
 
 kind of imperfection to the divine being,!^". HI.. 
 that he could not in the original production 1 ^ l ~'~'-' 
 of that fyftem of things which we call the 
 world, or nature, or the univerie, imprefs 
 fuch laws of motion and activitse, fuch a 
 force and energie upon its component parts, 
 as that it fhould fo long as he pleafes, con- 
 tinue to anfwer the end of its creation by 
 virtue of this originally imprefled force, 
 without {landing in need of his immediate 
 agencie for the direction and government 
 of it. but, tho' a watch-maker can make- 
 a watch that poffibly may not require any 
 farther care or infpedtion of his, yet this is. 
 only upon fuppofition that fomebody elfe,. 
 the purchafer for inftance, undertake to- 
 keep it in due order, and what, 1 pray, 
 would a watch or any other mechanical 
 production be good for, that nobody was to 
 take care of ? fo that the fimilitude, inftead! 
 of proving what it is generally brought to- 
 prove, that there is no necefHlie, namely,, 
 for any immediate agencie of the deitie in 
 the prefervation of the univerfe, but that 
 this may be very well accounted for by the 
 powers originally imprefled upon the feveral- 
 parts of it ; rather proves the direct contrary,, 
 and fliews that a divine care and infpectiort- 
 C 5 i
 
 CATECHETICAL 
 
 Jil.is altogether as needful for the fupport and 
 -> continuation of the order and regularitie of 
 the world, as a divine power and energie 
 to account for the firft production of it. 
 but ftill it may be faid, that a watch will 
 go, for fome time at leaft, without any one's 
 taking care of it. why then may not the 
 univerfe, the production of a divine power 
 and energie, be fuppofed to continue an- 
 fwering the ends of it's original formation 
 for a thoufand years or any longer period 
 in exacl; regularitie and order by virtue of 
 fome original impreffions, without needing 
 the immediate fuper-intendencie and care 
 of it's creator ? but here again I muft deny 
 the truth of the aflertion, that a watch 
 can go even for a fingle moment without 
 any one's taking care of it. for the art of 
 man exerted in any of thefe mechanical 
 operations, confifts not in giving new-laws 
 of motion to matter, but only in accom- 
 modating thofe which naturally belong to 
 it to fuch and fuch particular ufes. fo that 
 every fingle movement of a watch depends 
 as much upon a divine agencie fupporting 
 and maintaining the general and natural 
 laws of motion, as even the revolution of 
 the planets, nay, without this divine 
 
 agencie
 
 EXERCISES. 53 
 
 lagencie the parts of which it is compofedLEc-r. in. 
 could not fo much as adhere to one an- 1 '"v -^ 
 other ; but, if they did not inftantly fink 
 into nothing, would however immediately 
 fly afunder into an infinity of atoms, for 
 cohefion is no effential propertie of matter.Cohefioai 
 this confifts of particles infinitely divisible, 
 thofe which compofe a piece of metal are 
 in themfelves as diftincl and feparable, as 
 thofe which make up a heap of fand j and 
 their clofer union the effect only of a divine 
 and perpetually exerted power, in fhort, 
 without this power you can no more ac- 
 count for the cohefion of the parts of mat- 
 ter, than you can for the motion of it. 
 and every grain of fand is in fact a proof 
 of a deitie. in every fuch grain there is an 
 infinitie of particles of matter naturally 
 divifible from one another, what then can 
 be the caufe of their coherence and junc- 
 ture, but a power conftantly itnpreiTed 
 upon them by fome voluntarie, defigning 
 agent ? and having thus vindicated that 
 reprefentation of things which was laid 
 before you in our laft difcourfe, let us now 
 precede to what we propofed for being 
 more directly the fubject of this, and that 
 Was as you remember, the attributes of 
 C 6 God,
 
 36 CATECHETICAL 
 
 LICT. III. God, and the qualities and properties of 
 
 *" ""'""'-'his providence, the divine attributes have 
 
 generally been divided in fpeaking of them 
 
 into thofe which are natural, and thofe 
 
 which are moral, but I have fometimes 
 
 . wifhed, that the diftin&ion intended, and 
 
 for which there is a real foundation, could- 
 
 have been however in fome other manner 
 
 exprefled. for by thefe terms of diftinc- 
 
 tion fome may be led to imagine, that the 
 
 Divine at- moral attributes of deitie are not fo ef- 
 
 fential to his being, as thofe which we 
 
 denominate by calling them natural. 
 
 whereas in truth God is altogether as ef- 
 
 fentially holy and juft and merciful and 
 
 fcrw good as he is powerful, wife or incorporeal, 
 
 his moral attributes are as truly natural 
 
 (<z) attributes, as thofe which we diftinguifh 
 
 by 
 
 (a) It is very juftly and accurately obferved 
 by Epiphanius, that '* creation did not pro- 
 * cede from mere will alone in deitie, as if 
 " any kind of reafoning or deliberation had 
 " been for that purpofe employed, but accord- 
 *' ing to the effential goodnefs of his nature;'* 
 agreeably to which all his attributes and pro- 
 perties are to be confidered. ou a -to /SsvA^aks 
 fxccov aAA<z xara TO wlcVaSav p. 91:9, Vol. I. 
 and to the fame purpofe, ib. avlcayo^r^? uc* 
 
 IKC*VWVOi.<r TC/{ t| u"i8 si, 8x Ovluif 
 KTHlfolft
 
 EXERCISES. 37 
 
 by that appellation: but then they areLier. lib 
 moral too ; whereas thofe other are not fo. * "~ v~ -^ 
 and this is the proper meaning of the 
 diftin&ion. There is no moral excellencie 
 in being eternal or almightie or felf-exift- 
 cnt, but in being holie and good there is. 
 there is likewife a natural foundation 
 another diftinclion fometimea applied to e 
 the divine attributes ; that I mean of 
 communicable and incommunicable, yet 
 we cannot properly make ufe of it in the 
 room of the former, becaufe fome of thofe, 
 which we call the natural attributes of the 
 deitie are communicable, as well as thofe, 
 which we fo juftly diftinguifh by the name- 
 of moral, and God has in faft communi- 
 cated fome degrees of power and know- 
 lege, the image and refemblance of his own 
 power and of his own knowlege, neither 
 yet can we fubftitute in room of the di- 
 ftinclion fpoken of, fo as fully to anfwer 
 to the meaning of it, that of imitable and 
 inimitable j becaufe fome of thofe we call 
 
 the 
 
 xricSsifi fo >f $i><r;xj ayaboTTK is the charadler of 
 the divine goodnefs, af. Bafil. Vol. I. p. 499* 
 D. and fays Mr. Baxter (Life of Faith) p. 179, 
 all the good which God does, he doeth it from 
 the goodnefi of his nature*
 
 3 8 CATECHETICAL 
 
 LECT. Hi. the natural attributes of the deitie areimi- 
 * T* ' table as well as his moral perfections, thus 
 we imitate the power of deitie, by every 
 exertion of that power, with which we 
 ourfelves are endued, and by all our im- 
 provements in knowlege we gain a fomewhat 
 nearer, tho' ftill an infinitely diftant, re- 
 femblance to his perfect knowlege. retain- 
 ing then the former diftin&ion, let us be 
 careful in remembering, that when we 
 fpeak of the natural and moral attribute* 
 of the deitie, there is no intention to inti- 
 mate that the latter are not natural, but 
 only that they are moral likewife. " and 
 " now my little children, in whom / can 
 ** have no greater joy tban to hear ef your 
 ". walking in the truth as you advance in 
 '* years and to contribute any thing that 
 " is in my power towards your doing fo ; 
 " can you tell me, which of the divine 
 " attributes are to be called natural, and 
 " which are to be diftinguilhed by the 
 *' name of moral ? indeed, fir, I am afraid 
 " I cannot, you remember, no doubt, often 
 " to have heard of God as being eternal 
 " and almightie and ail-wife ; and of his 
 " being hbly and pure and juft and good 
 ^ and merciful, now can you not tell me, 
 
 " which,
 
 EXERCISES. 39 
 
 ce which of thefe are to be called his moral LECT. in. 
 " attributes, and which not, but only to v "~*~~- J 
 " be ftyled natural ? I know, fir, you will 
 " not be difpleafed at my giving the beft 
 " account I can of this matter, even tho* 
 "- it fliould be a very miftaken one j and- 
 " that where I am in the wrong you will 
 " inform me better. I will therefore ven- 
 '* ture, if you pleafe, to tell you what my 
 " thoughts are concerning it. I think 
 " then thofe muft be God's moral attri- 
 ' butes, for which I love him. and why 
 " do you love God ? I love him, becaufe 
 *' he is good and kind and merciful in 
 " preferving and in taking care of me and 
 *' of all mankind ; becaufe he never wrongs 
 *< or injures any of his creatures in the 
 ** leaft degree whatfoever j and becaufe 
 " I believe him to be fo very good and 
 " kind, that I may depend upon it that 
 " nothing will ever take place in his deal- 
 " ings towards them but what is for their 
 u good. I think you have expreffed your- 
 " felf properly and juftly. and according 
 *' to the account you have given, I per- 
 " ceive that you look upon God's good- 
 *' nefs, and mercy, holinefs and juftice as 
 * s being his moral attributes 5 for thefe 
 
 " alone
 
 40 CATECHETICAL 
 
 LECT. III." alone are, I dare fay, the things that 
 
 '- "v "' you approve of in any of your fellow- 
 
 " creatures, and you fay that thefe arc the 
 
 c * qualities for which you love the deitie. 
 
 " but fuppofe that God had been a being 
 
 " eternal, all-wife and infinitely powerful, 
 
 " but yet had not provided for the welfare 
 
 " and good of his creatures ; but had em- 
 * ployed his power and his wifdom in 
 
 " making them unhappy and miferable j 
 
 " juft as tyrannical kings here on earth 
 
 " exercife their power and ufe all their 
 
 " dexteritie and Ikill in doing things very 
 
 " cruel and barbarous : you could not 
 
 " perhaps in that cafe have loved him, 
 
 *' notwithftanding his being eternal arid 
 
 " all-wife and infinitely powerful, indeed 
 
 " I think I could not ; for then I might 
 
 '* likewife love a wicked, cruel tyrant, 
 
 " that takes a pleafure in enflaving, tor- 
 
 " menting and killing mankind, it fhould 
 
 *' feem then according to this account, 
 
 *' that. God's eternitie and omniprefence 
 
 " and infinite wifdom and power muft be 
 
 *' thofe which we are to call his natural 
 (a} attributes, that is what I mean, fir, 
 
 " and 
 
 (a) After all it is to be remembered that the 
 words nature, natural, and the like, mull needs 
 
 be
 
 E X E R C I S E S. 4* 
 
 " and I fhall be able I think for the future LFCT. ur. 
 * to recollect this diftinction, and to form 1 *- <~** 
 *' an idea of it, only by confidering what 
 " it is for which I love the deitie. the 
 " omniprefence of God I think you j uft OmnTpre- 
 " now fpoke of, I do not remember that fence * 
 * c you mentioned it before ; pray what is 
 " it that you mean by that expreflion ? I 
 * c mean by it that he is every where pre- 
 <c fent j that there is nothing done or faid, 
 " defigned or thought of, that happens or 
 *' comes to pafs in this world of ours or 
 <c in any part of the univerfe, which he 
 " does not immediately perceive, and is 
 ** not moft exactly acquainted with, fo 
 <c that he needs not to be informed of any 
 " thing by any other being, having by his 
 " own direct and immediate infpection and 
 ' intuition a perfect knowlege of all things. 
 * c O fir, there is I remember, a paflfage in 
 tc the Pfalms, which reprefents this mat- 
 *' tet, not only better than I can reprefent 
 *' it, but according to my apprchenfion ia 
 lt a manner far better than any in which 
 " I have ever found it fpoken of befides. 
 
 " I never 
 
 be but very improperly applied to the deitie, 
 necefi'arily carrying in them as they do the idea 
 of derivation and produ&ion into being.
 
 42 CATECHETICAL 
 
 LKCT. in. T never read that paflage of fcripture, 
 ^ K .' t, ut j t f eems fome how or another to filf 
 *' my mind with great ideas and concep- 
 (t tions, and to raife and elevate my un- 
 " derftanding. you will oblige me very 
 " much, my dear child, if you will re- 
 " peat the paflage you refer to, and which 
 *' feems by your manner of fpeaking of it 
 " very much to have affected you. it has 
 " indeed, fir. and I very well remember 
 " it is at the beginning of the hundred 
 " and thirty-ninth Pfalm. I have been fa 
 " much pleafed with it and have read it 
 " over fo often, that I have gotten it by 
 " heart. O lord, thou haft fearched me and 
 f { known me. thou knoweft my down-fitting 
 " and mine up-rlfing j thou underflandejl my 
 (l thoughts afar off. thou compajjejl my path 
 *' and my lying down, and art acquainted 
 <c with all my ways, for there is net a word 
 " in my tongue, but lo, o lord, thou knowejl it 
 " altogether, thou haft befet me behind and. 
 " before, and laid thine hand upon me. fucb 
 " knowlcge is too wonderful for me; it is 
 " ^ ; ^ I cannot attain unto it. whither 
 " Jhall I go from thy fpirlt ? or whither 
 " Jhall I flee from thy -prefence ?" this doc- 
 tiine of the divine omiiiprefence, tho* in 
 
 the
 
 EXERCISES. 43 
 
 the idea or notion of the thing itfelf fome-LcT. in. 
 what too mighty for the grafp or compafs' ' v-' 
 of our underftanding, yet in the proof 
 and certainty of it is extremely obvious, 
 for no being can act where it is not. every 
 exertion of power muft neceflarily fup- 
 pofe the prefence of fome being or an- 
 other in that part of fpace where it is ex- 
 erted, and therefore as God exercifes a 
 power over all nature, he muft of necef- 
 fity be actually and immediately prefent to 
 every part of nature, we can indeed di- 
 rect or order things to be done by another, 
 where we are not ; but then it is by fub- 
 ftituting the prefence of that other in the 
 room of our own. and tho' numbers of 
 inferior agents are no doubt employed in 
 carrying on the affairs of divine provi- 
 dence, yet the prefence of the firft and 
 fupremely ruling caufe in nature muft be 
 neceflary in order to the fupport of thefe 
 in being and in action, wherever it is that 
 they act. fo that the miniftration of thefe 
 inferior agents does no way exclude the 
 neceflity of fuppofing God's univerfal pre- 
 fence, in order to account for his uni- 
 verfal providence ; thefe very beings them- 
 felves {landing in need of his providential 
 
 fup-
 
 44 CATECHETICAL 
 
 LECT. ni.fupport and all-fuftaining energie. " but 
 ^- ~y~ '*'* 4 to you younger ones let me once more 
 " addrefs myfelf on this head, you have 
 " feen what is the juft and rational account 
 " of God's omniprefence ; his prefence 
 " in all places, and with all men ; his 
 " moft exacl: and intimate acquaintance 
 " with all things and with all events, but 
 " might you not, think you, farther infer 
 " from it fome obfervations and rules that 
 " may be ufeful for the regulation and go- 
 " vernment of your own temper and 
 " actions. when you are in company 
 " with fome perfon of rank and figure 
 " in the world, are you not particularly* 
 " careful not to be rude in your be- 
 " havior ? fuppofe you were to be ad- 
 ' mitted into the prefence of the king, 
 <c would you not be very ftridtly upon 
 " your guard not to do any thing that 
 ** fhould difpleafe or appear to carry in it 
 " any flighting thoughts of him or difre- 
 " fpecl to him ? but God is always with 
 *' you j and he is greater than the greateft 
 of earthly kings, he is the king of kings 
 " and lord of lords, befides, he is infinitely 
 '* good ; or rather indeed in this moral 
 <c excellence of charafter rauft true great-
 
 EXERCISES. 45 
 
 c * nefs be fuppofed alone to confift. theL*"-. in. 
 
 " divine being is glorious in bis holinefs. *"" -~v~ ' 
 
 * c and with refpedl to human kind the 
 
 ** poet's maxim muft ever ftand confeffed ; 
 
 <c that where virtue is wanting nobilitie 
 
 " muft be in vain pretended to (a}, and 
 
 <c I fuppofe my dear child, that the higher 
 
 *' opinion you have of the goodnefs and 
 
 " excellent character of any of your fel- 
 
 ** low-creatures, fo much the more folici- 
 
 *' tous you are not to fay or do any thing 
 
 *' amifs in their prefence. efpecially, if 
 
 *' they are not only highly good and 
 
 * c virtuous in their own character, but 
 
 <c have alfo been very good and kind to 
 
 <l you. fhould you not then be always 
 
 " upon your guard againft offending God, 
 
 <c and take the ftri&eft care not to do fo ? 
 
 *' fince he is always prefent with you. by 
 
 * c no means may you think yourfelf at 
 
 " liberty to fin, to tell a lye for inftance, 
 
 c< or to take into your pofieffion any 
 
 " thing that does not belong to you, 
 
 <l merely becaufe no human being can hear 
 
 *' or fee you. but I obferve that in every 
 
 " anfwer, which you give me to the quef- 
 
 * c tions that I propofe to you upon this 
 
 " head, 
 00 Nobilitas fola eft atque unica virtus*
 
 46 CATECHETICAL 
 
 I.ECT. ill.** head, you fpeak only of one God. do 
 c. -y ' y OU believe that there is but one ? yes, 
 " fir, I believe in one only living and fu- 
 " preme God. and pray what is your 
 " reafon for this belief ? I find that with- 
 " out fuppofing the exiftence of one God 
 " I cannot give any rational account of 
 " the appearances of things. I cannot 
 *' without this account for my own won- 
 " derful frame and conftitution, nor for 
 " the order and regularitie, which I fee in. 
 '* every thing around me. but by this 
 ** belief I can account for thefe things 
 " without fuppofing that there is more 
 *' Gods than one. to believe therefore 
 t( that there are more than one, would be 
 '* to believe without having any reafon to 
 * c affign for the foundation of my faith." 
 befides, were we to fuppofe two or more 
 felf-exifting natures concerned in the 
 creation of the univerfe, it fhould feem 
 to follow from that puritie, equitie and 
 juftice, which we fo naturally afcribe 
 to divinitie, that each would determine 
 not to defraud or injure any other, in 
 relation to the equal honors that would 
 on this account be owing to both or. all 
 of them, and upon this principle we 
 
 may
 
 EXERCISES, 47 
 
 tnay I think certainly conclude, that hadLecT. iu. 
 there been any fuch pluralitie, the numV V" 1 ^ 
 ber of co-operating deities would have 
 been by fome natural, ftriking, indeli- 
 ble and univerfal fignature notified to 
 mankind, yet we fee nothing in the 
 real fcene of nature but what is the re- 
 verfe of this, and on all thefe accounts 
 the unitie (a) of nature feems to be an Divine 
 argument fully decifive for the belief of unitie 
 one only creating mind. " but does not the 
 " fcripture fay, that there are Gods many and 
 *' Lords many ? yes, fir, but the fame fcrip- 
 " tures fay, that there is but one God and, 
 " father of all. and hear, o Ifrael^ the lord 
 44 thy God is one lord^ is a paflage I remem- 
 <c ber to have read in the book of Deutero- 
 " nomy. why then are other beings called 
 c ' Gods ? I imagine it muft be on account 
 " of fome refemblance which they bear to 
 " the one fupreme God, either in power 
 " or in wifdom or in goodnefs of charac- 
 " ter. befides I remember it is faid in the 
 " fcripture, werjhip him all ye Gods, which 
 * c feems plainly to me to imply, that there 
 ;" is one fupreme God, whom all other be- 
 
 " ings, 
 
 (a] See this particular very happily illuftrated 
 in Nature Di/j> toyed, Vol. III. p. 30412,
 
 4 8 CATECHETICAL 
 
 LECT.HI." ings that are called Gods are bound 
 
 w v '" to worfhip and adore as being infi- 
 
 " nitely above them, your notion then 
 " of the unitieof God is, that there is one 
 " fingle being, who is the origin and fource 
 *' of exiftence to all other beings, and who 
 " did himfelf derive his being from none ? 
 " that is my opinion of it." 
 
 LECTURE IV. 
 
 IKCT. 1V.T TERY clofely conneaed with that 
 L "~*~ ' V do&rine of divine omniprefence, 
 which we treated of in our laft evening 
 exercife, is that of the divine omnifcience, 
 or God's knowlege of all things. " for 
 " this I fuppofe my children, you know to 
 *' be the meaning of omnifcience. it is 
 *' the knowlege of all things." this muft 
 certainly be the refult of the divine omni- 
 prefence. for a being that is actually every 
 where by an immediate, fpiritual pre- 
 fence, rnuft certainly have the moft exact 
 and intimate knowlege of whatever is 
 paffing or tranfacled, either in the external 
 
 world
 
 EXERCISES. 49 
 
 world of nature or in the heart of man. LECT. iv, 
 and by thus grounding the omnifcience of "" v "" 
 God upon his omniprefence, we are led 
 into the moft accurate idea or notion con- 
 cerning it j at the fame time that we have 
 from hence arifing the moft undeniable 
 proof and demonftration of it. of all that is 
 pafling without us, there is nothing which 
 we ourfel ves know fo perfectly as that, which 
 is the objetSt of our fight, and if we could 
 with our bodily eye command the whole 
 world itfelf, juft in the fame manner as we 
 do the extent of fuch a place as this, moft 
 truly might we then fay that the whole 
 world was the object of our knowlege. 
 now God in confequence of his omnipre- Omnipre- 
 fence knows every thing as perfectly as we fence * 
 know any thing that is before our eyes ; 
 his knowlege of all things is not the effect 
 of any investigation or application of mind, 
 but of immediate intuition ; in the fame 
 manner as external objects .are fully fubjecl 
 to our vifual organs without any interven- 
 ing ftudy or labor of our thoughts, thus 
 it is that God is " not far from every one 
 " of us." all creatures lie "naked, open 
 " and manifeft to his eye." becaufe it is 
 " in him that we and all creatures live and 
 D " move
 
 5 o 
 
 iege what. 
 
 CATECHETICAL 
 TV. C move and have our being." but it is 
 - 'here by all means to be remembered, that 
 the divine ubiquitie or omniprefence is alike 
 predicable with refpect to duration as to 
 fpace. fo that the divine nature cr efience 
 is, truely {peaking, co-exiftent with eter- 
 nity. and hence arifes the true account of 
 that which is perhaps fomewhat impro- 
 perly called the divine prefcience or fore- 
 fore- know- knowlege. that thole events and tranfac- 
 tions which are future to us, are all of them 
 moft exactly and intimately known to deity, 
 is a thing not to be queftioned. but then 
 in order to a clear conception upon this 
 point, it is to be carefully recollected, that 
 tho' future to us, they are not fo to deitie, 
 but that they are to him actually prefent (). 
 
 under 
 
 (a] " Striftly fpeaking, fays Mr. Sturmy, 
 fort-kxtrtattgi is a term which does not fuit 
 with the perfection of the divine under- 
 Handing ; but it is a condefcenfive expref- 
 fion to cur capacity; denoting God's cer- 
 tain, inftantand pur.ftual knowlege of many 
 aftions and things, which are future to his 
 creatures. For the knowlege of creatures is 
 gradual? and to them the drama of orovi- 
 dence is difplayed by a broken fucceffion of 
 parts; the infinite underftaoding is not like 
 a finite undeiftandir.g, \vhofe imperfcft capa- 
 city obligcth it to divide duration in to /<?/?, 
 
 " f re/eat, 
 5
 
 EXERCISES. 51 
 
 under this attribute too of omniprefence, I 'ZcT. iv. 
 will very naturally be comprehended the ~ ' 
 
 divine 
 
 " prefent, and future. I fay it is net thus with 
 " the underftanding of God ; there is no di- 
 " vifion in his duration ; no procefs in his 
 4C views ; no progrefs in his knowlege : for 
 " all duration, actions, things and perfons are 
 " equally prefent to the infinite mind : he fees 
 " not as man fees, nor knows as man knows: 
 " he grafps -all objects with one continual 
 " view, diftinftly without confufion and with- 
 " out diftradion. hiftorie and remembrance, 
 " prediction and event, faith, fight and fci- 
 " ence give us a different, nay lometimes an 
 " oppolite reprefentation of the fame things : 
 but God's ideas cf all things are as one idea, 
 fimple and uniform, from everlafting to 
 everlaiting : he is the fir ft and tlie laft, and 
 can declare the end from the beginning, and 
 from ancient times the things that are not 
 yet done." See his Sermons, No. IV. p. 82, 
 83. " all things, fays Mr. Tryon,. whether 
 *' pail, prefent, or to come, appear prefent to 
 " the great eye of the eternal being." and 
 again, " the Lord fees and knows all things, 
 ' for unto him there is neither time nor place, 
 " night nor day, but all is tjJent tally prefent ; 
 41 for things in eternitie go not by degrees or 
 tc by prog'rtfTions as they do in time " See his 
 Dlfcourfe on Dreams and Vifions, c. xii. p. 220, 
 221. To the fame purpofe Bilhop Bramhall 
 in his C a/1 i gat ions of Mr. Hobbes, p. 49, 
 " every particular event that (hall be unto the 
 D 2 " ead
 
 52 CATECHETICAL 
 
 LECT. IV. divine immenfitie. the omniprefence of 
 
 ^ *"": 'God is his immenfitie. and the immenfitie 
 
 I;nmenntie. _ .... 
 
 of God is his omniprefence or ubiquitie. 
 
 but how, it may be afked by fome of the 
 younger clafs at leaft, can God be in all 
 places at one and the fame inftant, or 
 every where at once ? I anfwer, it is evi- 
 dent that even we ourfelves may be pre- 
 fent in different parts of fpace at one and 
 the fame time, this very place for exam- 
 ple, in which we are met, is divifible into 
 an innumerable quantitie of diftincT: por- 
 tions of fpace, yet we are prefent in the 
 
 whole 
 
 " end of the world is foreknown, or to fpeak 
 * moreproperty, is known to God from all eter- 
 " nitie. for in God's knowlege there is nei- 
 " ther before nor after, paft nor to come. 
 *' thofe things which are paft or to come to us, 
 are always prefent to God, whofe infinite 
 underftanding (that is himfelf) doth encom- 
 pafle all times and events in one inftant of 
 eternity, and fo doth prevent or anticipate 
 all differences of time, ti.me is the meafore 
 of all our afts ; but God's knowlege, being 
 infinite, is notmeafured but by eternity; fo 
 that which is a prefcience, or a befors~hand 
 knowlege (as he calleth it) to us, is a prefent 
 r~ intuition with God." Temporalia movens 
 (fc- Dens) tempcraJiler non movetur : nee aliitr 
 rovit facienda quam fadta: nee aliter invocantes 
 exaudit, quam invocaturos videt. Auguftin. 
 de Civitat. Dei. L x. C. xii. p. 84.
 
 EXERCISES. 53 
 
 whole of it, in one part of it as well asLzcT. iv. 
 another, what difficuhie then can there' <" * 
 be in conceiving that God may be prefent 
 in the whole univerfe confidered as one vaflr 
 immenfitie of extenfion, in every part of 
 it perfeflly clear and open to his all per- 
 vading eye ? " bar, my dear child, you 
 " hive, I doubt not, heard of God as an 
 " eternal being, and may remember eter- 
 " nitie to be afcribed to him, when his 
 "- name is folemnly celebrated and adored 
 '* in the ajf'emblies of bis faints, whit, I 
 ** pray you, may be the idea pr notion th?t 
 u you form of this divine attribute ? it 
 *' means, fir, I think, that there v/as no 
 " beginning of God's being, and thatEtemitle, 
 " there will never be an end of it. and 
 " this I fuppofe, fir, to be the reafon why 
 " God is faid in fcripture to be the only 
 tc being that has tmmortalitie ; becaufe, tho* 
 " there are other beings, whofe exiftence 
 *' will never, have an end ; fuch as angels 
 " and myfelf, my own foul, and all my 
 u fellow-creatures of the human race, yet 
 *' we and all the angels had a beginning of 
 *' exiftence. but Ifind it to be declared 
 " in the fcriptures that God is from ever- 
 " lafting, as well as to everlafting. fo* 
 D 3 " that
 
 54 CATECHETICAL 
 
 LECT. IV.*' that it appears to me according to the 
 
 * y ' doctrine of fcripture to be -altogether as 
 
 " clear and certain, that God has been al- 
 " ways, as that he will be for ever." all 
 actually exifting natures muft either be 
 created or uncreated, derived or umicrived. 
 nothing can be plainer than this, and is 
 it not equally plain, that all cannot be 
 created or derived, and that confequently 
 there muft be fome one being, who is un- 
 Self-exift- derived and uncreated, and independent 
 ence * for it's exigence upon any other, and the 
 origin of exiftence to all other beings ? 
 were we to fay of the being that made man, 
 that he had derived his being from ferns 
 other, the queftion would ftill remain, from 
 whom did that other derive his exiftence ; 
 and fo on, till we arrived in our rcafoning 
 to fome firft caufe, or fome being, who 
 was himfelf derived from none, now it 
 muft be the very nature of fuch a being to 
 exift, otherwife he could not exift at all ; 
 any prior caufe of his exiftence being already 
 excluded, but a being, whofe very nature it 
 is to exift, muft needs have exifted always, 
 or from eternitie. for had he begun to 
 exift, this could only have been by a power 
 of exiftjng inherent in his own nature, 
 
 that
 
 EXERCISES. 
 that is in other words, he muft have 
 ifted before he began to exift. for were' 
 we to afcribe unto him a begining of ex- 
 iftence, we muft neceflarily impute that 
 begining to the exertion of fome power 
 which he had of bringing himleif into 
 being., but then this is contrary to the 
 idea of his begining to be. becaufe to 
 have a -power of begining to be, implies 
 fome actually exifting being poflefled of 
 that power, fo that to fuppofe the felf- 
 exiftent being, or that being whofe nature 
 is to exift, to have had a begining of 
 exiftence, is a contradiction in term*, it- 
 is to afcribe to him in the very fame inftant 
 of duration, both exiftence and non-exift- 
 ence. and as he has thus derived his be- 
 ing from none, it immediately follows that 
 his exiftence muft endure ** to everlafting." 
 for there is no other being that can deprive 
 him of his exiftence, fince he is not at all 
 depending upon any other being for jt. - 
 fo that if he ceafes to be, it muft be in 
 confequence of his own efiential nature,, 
 which yet has been fhewn to implie being, 
 or aclual exiftence in the very idea of it. 
 to fuppofe therefore that a felf-exiftent being 
 fhould ever ceafe to exift, would be to fup- 
 D 4 pofe
 
 56 CATECHETICAL 
 
 Ltcr. IV.pofe exigence and non-exitfence equally 
 **"" "" v ""~~''natural to one and the fame being, as cer- 
 tain therefore as it is that God has derived 
 his being from none, fo certain is it that 
 he can never ceafe to be ; that is, his du- 
 ration muft be eternal, and upon the fame 
 principles is founded the abfolute immuta- 
 bilitie of his nature, as none of his attri- 
 butes or perfections, ail of which muft 
 necefiarily enter into the very idea itfelf of 
 his nature or exiftence, are derived from 
 any other being, no change or alteration 
 can poffibly take place in reference to them, 
 becaufe that would imply fome being that 
 was the caufe of fuch an alteration, and 
 upon which therefore he was depending for 
 his exiftence. thefe fentiments, which 
 arife not fo much from any medium of 
 reafoning or chain of argument, as from 
 a comparifon of our own ideas, are moft 
 naturally and forcibly exprefled in the 
 immutabi- language and ftyle of fcripture. of old t 
 litie ' fays the Pfalmift, tbou, o God, hq/l laid the 
 foundations of the earth. they Jball perijh ; 
 but thou Jbalt endure, yea, all of them jhall 
 wax old as a garment ; ftable and permanent 
 as they now appear to be. but thou art the 
 fame j and thine years Jhall have no end. and 
 
 this
 
 EXERCISES. 57 
 
 this points out to us the meaning of thatLtcr. iv. 
 expreflion, / am that I am\ which is faid '~~ ""i*"""" 
 in fcripture to be the name of God. other 
 beings may not be in all refpecls what they 
 now are. they are liable to any change oc 
 alteration, which the fupreme being, who 
 created them, may think proper to make 
 in their nature or qualitie, circumftances, 
 fituation or connexions, or he has it in 
 his power, whenever he pleafes, totally to 
 annihilate and deftroy them, but God 
 throughout the endlefs ages of duration is 
 one permanent and ftably exifting nature ; 
 that is, he always was, and ever will be 
 the fame he now is, without the leaft vari- 
 ablenefs or /hadow of turning, but what, it 
 may be afked, are the practical ufes to be 
 made of fuch reflexions as thefe? I an Twer 
 in the firft place, that the eternitie of God 
 renders his moral perfections, his holinefs^ 
 juftice, goodnefs, veracitie and mercy in 
 the higheft degree venerable, if we attend 
 to the natural dictates and i'entiments of 
 our own minds, we fliall find that a long 
 continuance and habit of the virtuous, that 
 is, the godlike temper in any of our fel- 
 low-creatures, a feries of many years all 
 fpent in uieful, honorable actions without 
 D 5 inter-
 
 CATECHETICAL 
 
 IV. interruption or intermiffion, greatly exalts 
 "' t h e id^ we form of any one's chara&er. 
 it heightens our apprehenfion of the dig- 
 nitie and perfe&ion of his virtue, upon 
 this principle is founc-ed that maxim of 
 Solomon ; the hoarlehead is a crovjncf gloric, 
 if it be found in the way of rightcoufnefs. 
 ** when it is found in the way of righteouf- 
 cc nefs." not when a man begins in his 
 
 e. old age to think of the " way of right*? - 
 " oufnefs," but when he is found in it 
 having been long purfuing it ; found in it 
 as in his wonted track, and when this is 
 the cafe, we cannot but form an higher 
 idea of the virtue of fuch an one, on ac- 
 count of its permanencie and ftabilitie, 
 than of that which we difcover in thofe of 
 younger years, and when we rife in our 
 thoughts from human virtue to that which 
 is angelic, of this latter we ftill form a 
 more "elevated idea, when we confider that 
 thefe angelic natures have for a fo much 
 Jpnger period, for millions and millions of 
 ages longer, been inured to the temper of 
 virtue than any human creatures, but, if 
 the cafe be fo, how inexpreflibly venerable 
 and adorable muft be the moral excellencies 
 of that being who is " from everlafting to 
 
 " ever-
 
 EXERCISE S. 5^ 
 
 <c everlafting;" who has been for endlefsLEcr. IV. 
 ages part, and will to all eternitie be abfo- v """v^"""*' 
 lutely pure, holie, righteous, merciful and 
 good ? by confidering eternitie as applica- 
 ble to all thefe moral attributes of the deitie, 
 and purfuing the reflexion with ferioufnefs 
 and devotion, we fliall fjon perceive them, 
 difclofing themfelves to cur intellectual and 
 moral eye in far greater majeftie and 
 grandeur, than could poflibly be the cafe 
 without this concomitant idea, when there- 
 fore we would raife our minds to the higheft 
 admiration of the divine holinefs, let us 
 rememember that it is eternal holinefs ; of 
 the divine mercie, that it is everlafting 
 mercie ; of divine goodnefs, that'it is im- 
 mutable and ever-flowing, yet never to be 
 exhaufted goodnefs, and if fo, whatintenfe 
 and ardent, what fixed and abiding love 
 muft it naturally call for at our hands ? if 
 God be unchanging in his love to us, ought 
 not we to be fo in our returns of praife and 
 gratitude to him ? thus it is that on the 
 wing of thefe fublime and glorious truths,, 
 coniidered in their mutual connexion and 
 reference to each other, we may foar and 
 range in the devout contemplation of our 
 minds throughout that feemingly dark and: 
 D 6 myfterious
 
 60 CATECHETICAL 
 
 LICT. IV.myfterious region even of eternitie itfelf. 
 u "" v "~'"~'and then farther in the fecond place in the 
 eternitie and immutabilitie of God, of the 
 divine nature and of the divine attributes, 
 we have the flrongeft foundation for our 
 abfolute truft and confidence in deitie. and 
 it is a belief eflentially necefiary in order to 
 our placing this intire dependance upon 
 him. " I am the lord, he has declared by 
 ** his prophet, I change not, therefore ye 
 *' fons of Jacob are not confumed." among 
 our fellow- creatures we meet with great 
 flexibilitie and change of temper, thofe 
 who at one time feem to be all kindnefs, 
 fweetnefs and love, fo that you might think 
 there was nothing too great to be expected 
 from their generofitie, are at another time, 
 and perhaps after a very fmall intervening 
 fpace, fo rough and rugged, fo fevere and 
 boifterous in their manners and behavior, 
 that you would be apt to think on the 
 other hand, that there was nothing which 
 might not juflly be feared from their dif- 
 pleafure. but how unfpeakable the com- 
 fort to us the creatures of the fovereign 
 deitie, of him, who is the " father of 
 ** lights, the author and giver of every 
 5 c good and perfect gift," that his goodnefs 
 
 cannot
 
 EXERCISES. 6r 
 
 cannot for fo much as a fingle moment be L = cr. iv. 
 intermitted ; that there cannot in any in- v "~"~~ v "'"~" 1< ' 
 fiance whatfoever of his conduct towards 
 his creatures be the fmalleft deviation 
 from it. fo that it is only in confequence 
 of this imtnutabilitie of the divine nature 
 that we have to fay, God is my rock and my 
 fortrcfs) my high fiver, my buckler and my 
 fure defence, again ; from the eternitie of 
 God a very natural, eafie and convincing 
 argument may be drawn in proof of tha- 
 immortalitie of our own fouls, and of a 
 never-ending exiftence ordained for man. 
 " you are not to wonder, my dear chil- 
 " dren, if what we have hitherto been 
 *' faying fhould not in all particulars ap- 
 " pear to you for the prefent fo intelligible 
 " as you could wifti. even the moft ex- 
 " alted minds cannot fully comprehend the 
 *' amazing glories of the divine and fove- 
 " reign being j and it is a fubjecl that will 
 " pleafe and employ us to all eternitie. 
 <c canjl thou by f torching find out God? catiji 
 tf thou find out the a'.mightie to perfeftion, are 
 " queftions you know, that are addrefled 
 *' in fcripture not to children only, but to 
 *' men too of the moft mature and ripened 
 " underftandings j fo that you are not to 
 
 be
 
 62 CATECHETICAL 
 
 LECT. iv." be difcouraged by any thing which may 
 
 11 *"" '" be faid, that at prefent you cannot fo 
 
 " eafily comprehend, but you are to fol- 
 " low on to know the lord, and the more 
 " you defire and love to know of him, the 
 " better will you be acquainted with him. 
 " then Jhall ye know, if ye follow en to know 
 *' the lord. God, you have often heard it 
 De'tie in- " f a jj j s jncomprehenfible ; and a great 
 t'ble!! e " " anc * m ft certain truth it is, that he is 
 " fo. and this incomprehenfibilitie of the 
 *' divine nature is ufually and very juftly 
 " enumerated among the attributes of the 
 " divine being, and you, my child, be- 
 " lieve, I doubt not, that God is incom- 
 " prehenfible. but give me leave to afk 
 " you what it is that you mean when you 
 " afcribe to him fuch an attribute, you 
 *' do not, I prefume, mean by this, that 
 " you can know nothing at all of God ? 
 " no, fir, but only that 1 cannot know 
 * l him fully ; that I cannot now, nor in 
 " any farther period of my exigence, know 
 " fo much concerning God, but that frill. 
 *' fomething more will remain to be known 
 *' of him. you are not then you appre- 
 ** hend on account of the incomprehenfi- 
 " bilitie of God to defpife that knowlege 
 
 " of.
 
 EXERCISES. 63 
 
 " of him, which you can attain to, orLrcr. iv. 
 *' to difcoyrage yourfelf from purfuing it j 1 * " * 
 " but only to learn humilitie, and to ani- 
 " mate yourfelf in this inquirie, as yoj 
 " grow up and improve in understanding, 
 " and to increafe your admiration of the 
 " divine excellencies thus appearing too 
 " bright, too illuftrious, too perfect for you 
 " to form a full and adequate idea of them. 
 " I thank you, fir, for having expreffed 
 " my own meaning and apprehenfton in 
 " this matter, but, my dear child, tho* 
 " perhaps that particular topic we have 
 " been fpeaking of, the eternitie of God, , 
 
 ** may feem to be as much as any beyond 
 ** our comprehenfion ; yet poffibly by at- 
 *' tending a little to it, you may perceive 
 44 that it gives you great encouragement to 
 *' think, that your own and the fouls of 
 " your fellow-creatures of mankind will 
 " furvive this prefcnt flate of being, and 
 '* are immortal, for let me afk for what 
 ** end was it, do you imagine, that God 
 tc at firft brought you into being ? indeed, 
 * c fir, I cannot conceive for what reafon it 
 " could be, unlefs it was that he might 
 " make me happy, for I cannot by any 
 " of my actions, or by any of the devotions 
 
 " that
 
 64. CATECHETICAL 
 
 LECT. IV." that I pay to him, be profitable unto kirn* 
 l ~ -'" as he that is wife is profitable unto himfelfy. 
 " according to what I remember to have 
 " met with in the book of Job. you Teem 
 " then to think that God is in his own 
 >iyinefeli- nature a perfectly happy being, indeed, 
 " fir, this is what I have always thought 
 " concerning the deitie, fince 1 have been 
 " able to think at all upon his great and 
 " awful nature, and pray what have been 
 " your reafons for entertaining a fentiment 
 *' of this kind ? I imagine, fir, that as all 
 , " other beings are under the controle and 
 " government of the deitie, it muft needs 
 " be impoffible that any ftiould have it in 
 " hi power to difturb his felicitie. I think 
 ." that as he has in himfelf a fullnefs of 
 " being, as he is himfelf the fource and 
 " origin of all other beings or exifting 
 " natures whatfoever, he either cannot 
 *' want any thing to make him happy, or, 
 " if he could, has power in himfelf to 
 " produce it immediately, he that .can 
 " make all other beings happy, muft needs 
 " be himfelf infinitely happy, you fup- 
 " pofe then that God could have no other 
 " defign in creating you than to make you 
 " happy ? and for the fame reafon, I pre- 
 
 " fume,
 
 EXERCISES. 65 
 
 u fume, no other defign in making anyttcr. iv. 
 " other beings like yourfelf, than that*"" v~' 
 " they too might be happy? that is my 
 " opinion, but you have learned, that as 
 " God did at firft make you, fo he conti- 
 " nually preferves you. and why do you 
 " think he exercifes all this care for your 
 " prefervation ? I think it muft be for the 
 *' fame reafon for which he made me; that 
 " is, out of love, well then, if God cre- 
 " ated you in order to make you happy, 
 '* and preferves you in being for the fame 
 '* end; and is, as you havejuft been told, 
 " eternal and unchangeable in all the per- 
 " feclions of his nature, you cannot but 
 " fuppofe that he will continue to all 
 ** eternitie to have the fame intention in 
 *' reference to your happinefs. I cannot 
 *' but apprehend fo ; becaufe if he fhould 
 " not, there muft then, I think, be fome 
 " change or alteration in his nature.'* 
 
 LECT-
 
 CATECHETICAL 
 
 LECTURE V. 
 
 LECT. V. T N the fervicc of the laft Monday even- 
 '" v" 'X ing we treated more diftinclly of the 
 divine eternitie, incoinprehenfibilitie and 
 happinefs. whether there be a God or 
 not, we cannot but have the idea of an 
 eternal duration both pail and to come, 
 but what a joyful and triumphant reflexion 
 is it to think that this eternal duration lias 
 been, and will be occupied and pofleffed by 
 an eternal deitie of infinite goodnefs, wif- 
 dom and power ! and on the other hand, 
 what a chilling imagination would it be, 
 and how confounding to all the powers of 
 the foul, to think that in this eternal dura- 
 tion there never had been, and confe- 
 quently never can be, any fuch fupremely 
 defigning, intelligent and gracious mind. 
 fyr if this world and all the beings that 
 inhabit it, might at firft have come into 
 exiftence by chance, as is by the atheift 
 fuppofed, it may likewife continue by 
 chance, and it may chance too that thro' 
 all eternitie there may be fuch rational con- 
 fcious beings as mankind, and yet no gra- 
 cious.
 
 EXERCISES. 67 
 
 clous father or friend to be their guide and LECT.V. 
 guardian, who could fuppofe only fuch an' 1 "~^ m " -' 
 eternal ftate of things, or rather fuch eter- 
 nal confufion and anarchic, without the 
 utmoft horror and diftrefs of foul ! but our 
 profpecl inro futuritie, thanks to, heaven, 
 is quite the reverfe. this we have ende- 
 vored diftinctly to fhew in our laft dif- 
 courfe, and the fum of our argument was as 
 follows, as every thing that has a begining 
 muft have a caufe, it feems to be equally 
 evident that what has no caufe can have no 
 begining. and to fuppofe that a being 
 whofe eflential nature it is to exift, fhould 
 ever have began to exift, is in realitie to 
 fuppofe him at once exifting andnon-exift- 
 ing j fince that begining could be owing 
 to no oiher caufe than to the exertion of a 
 power inherent in this very being itfelf to 
 bring itfeJf into exiftence. but this is to 
 fuppofe it to have exifted before it began to 
 exift. the more we reflect upon it, the 
 more clearly fhall we perceive that an un- 
 caufed being muft have been an eternal 
 one, and confequently muft continue ex- 
 ifting throughout an eternitie of duration, 
 fince there is no fuperior being, who can have 
 any power over an uncaufed and eflentially 
 
 exift-
 
 68 CATECHETICAL 
 
 LECT. V. exifting nature, fo as to make the leaft al- 
 
 ' 'teration even in the manner of it's exift- 
 
 ence, much lefs to deftroy it. we fliewe'd 
 in particular of what great ufe, and of how 
 pleafmg a nature were thefe confiderations 
 *>f God's eternitie, when applied to the 
 moral perfections and attributes of his na- 
 ture, and we might have added that it is 
 a confideration that ihould prodigioufly 
 heighten our gratitude for the privileges of 
 our own being; for, tho' beftowed in time, 
 yet have they been the matter of eternal 
 counfels. and upon the foregoing princi- 
 ples in relation to the eternitie and immuta- 
 bilitie of the divine nature, it muft needs 
 be evident that God has from all eternitie 
 had thoughts of love and kindnefs and 
 mercy towards us. a reflexion that gives a 
 kind of infinite value to every blefling we 
 enjoy, but it is likewife equally true of 
 the divine power and wifdom, which are 
 the fubjefts now to be confidered, as of 
 the moral attributes of the deitie, that they 
 are eternal, and it is only by conlidering 
 the eternitie of all thefe attributes in con- 
 junclion, that our joy and triumph in God 
 can be completed, were he eternally be- 
 nevolent, but not eternally powerful and 
 
 wife.
 
 EXERCISES, 69 
 
 wife, in that cafe his benevolence would be LECT. v. 
 equally lovely and adorable, yet we could ( "*v"" ' 
 not, it is evident, have the fame depend- 
 ence upon it as now we may, for want of 
 an equally extended and durable power and 
 correfponding wifdom, by which it might 
 execute it's gracious purpofes. but, when 
 we reflect that it is one and the fame being 
 that is eternally benevolent, eternally wife 
 and powerful, there is then nothing want- 
 ing to render our joy and confidence in God 
 fecure and complete, and with thefe con- 
 victions deeply pofleffing our minds, we 
 may precede with full fatisfa&ion and in- 
 expreflible delight to the more diftindl con- 
 fideration and furvey of thefe feveral attri- 
 butes themfelves. firft then, in relation to 
 the wifdom of God. " I need not, I fup- 
 *' pofe, my dear children, inform you what 
 " wifdom is. I doubt not but you have wifdom. 
 " often reflected with no fmall pleafure 
 " upon your own. now, if you will only 
 " begin with that idea, which is fo fami- 
 " liar to your minds, and carry on your 
 " thoughts upon the fubjecl, you will 
 " foon come to form a prodigioufly high 
 *' and exalted notion of the wifdom of 
 " God j and at the fame time will perceive 
 
 " that
 
 7 o CATECHETICAL 
 
 LECT. V. that there is the greateft rcafon in truth 
 anc j nature for ycur doing fo. thus for 
 " example, \\hen you have carried the 
 " idea of your own vrifdom as far as you 
 " can for fliame, you will, I doubt not, 
 " be ready to acknowlege that God is a 
 " great deal wifer than you. 1 fhould not 
 " only think myfelf very prophane and arro- 
 " gant, but alfo very foolifh, if I did not. 
 " becaufe, v/hatever wifdom I have, or were 
 " it ten thoufand times more than it is, I 
 ** muft have received it from God, and am 
 " intirely indebted to him for it. and he 
 " that gave me all the wifdom I have, muft 
 " needs be himfelf wifer than I. then, 
 " for the famereafon, my dear child, God 
 '* muft be wifer than the vvifeft man upon 
 " earth ; becaufe, whoever that man may 
 " be, he has, as truly as yourfelf, received 
 all the wifdom he pofiefles, from the 
 " fame God, to whom you are indebted 
 ** for yours, and were you to add to the 
 " wifdom of the wifeft amongft men that 
 *' of another who may be fuppofed to come 
 " the neareft to him in the fhare he en- 
 '* joys of this qualitie, (till the wifdom 
 " of God muft for the fame reafon be 
 " greater than the wifdom of thefe two 
 
 " men
 
 EXERCISES. 71 
 
 <( men put together, (could we indeed LECT.V. 
 44 coniider thefe refpeclive qualities as 
 44 ing diftincl: aggregates, and were not 
 44 rather led to look upon the wifdom of 
 44 the one as being virtually comprehended 
 44 in that of the other.) all of it, that is 
 ** by either of them poflefTed being no 
 *' other than a derivation or communica- 
 *' tion from him. upon the fame princi- 
 " pie the wifdom of God muft needs fur- 
 44 pafs all the wifdom of all the men that 
 44 have ever lived in the world, or that 
 *' ever will live in it, of all that ever have 
 * 4 or ever will inhabit any other planet, 
 44 nay, and of all the angels of heaven, 
 44 were the wifdom of all this immenfe 
 44 number of beings put together, fo as to 
 44 form the accumulated endowment of 
 44 one mind or confcious being, becaufe 
 44 all this wifdom has been in realitie de- 
 ** rived from God. and it car.not be, but 
 44 that he muft himfelf have more wifdom, 
 44 than what in this kind he hascommuni- 
 " cated to any of his creatures, or to all 
 ct cf them in conjunction, by attend- 
 ** ing a little to fuch reflexions as thefe, 
 " you will be led to form a very high and 
 44 elevated idea of the divine wifdom, and 
 
 41 yec
 
 72 CATECHETICAL 
 
 LECT. V. yet an idea that is capable of being pro- 
 ' ~Y -* digioufly increafed by other reflexions 
 " upon the fame fubjecl. thus, for in- 
 " ftance, you told me in the laft confe- 
 " rence we held, that God, you thought, 
 " made you with a defign that you fhould 
 <{ be happy, but wifdom confifts in pro- 
 " fecuting this or that defign, which any 
 " confcious and thinking being has in 
 " view after fuch a manner as is beft adapt- 
 " ed for accompli filing fuch an end. now, 
 *' the more diligently you attend to the 
 " frame of your own mind, the more evi- 
 " dently you will perceive how exadlly 
 *' the various powers and affections be- 
 *' longing to it, are in the nature and 
 tf tendencie of them fited for the promoting 
 ** and advancing of your happinefs. wif- 
 '* dom, or the capacitie for it, reafon, is 
 <c far from being the only qualitie or en- 
 tc dowment belonging to your foul or 
 *' thinking part ; of this I doubt not your- 
 ct felf are very fenfible. you have a love 
 *' of knowlege, a defire of being ac- 
 " quainted with perfons, things and oc- 
 " currences, and of being informed con- 
 " cerning this or that, this is a natural 
 Cunofitle. ' curiofitie belonging to your minds, 
 
 " which,
 
 EXERCISES. 73 
 
 " which, tho' now it may -be exercifed LECT. v. 
 " only in comparatively fmall and trifling' *''* 
 " matters, yet as you advance in years, if 
 " you advance in wifdom and goodnefs 
 <; alfo, as I hope will be the cafe, will 
 " put you upon many inquiries of the 
 " higheft moment, and will be the means 
 " of affording you a prqdigious deal of 
 " fatisfaftion and delight, and how great 
 " muft be the fum of pleafure arifmg from 
 " fuch a curiofitie or love of knowlege and 
 11 defire of improving it, as concomitant 
 " with your eternal exiftence ! befides you 
 " have a natural inclination to love virtue, Virtue, 
 " as you will eafily perceive by confider- 
 " ing only why it is that you love one 
 <c perfon better than another, you will 
 " always find it to be on account of fome 
 " virtuous qualities, fome good temper and 
 " difpofition of mind, of which you fup- 
 " pofe fuch an one to have a larger {hare 
 " than another, or in whom at leaft fuch 
 " qualities are to you more apparent, you 
 tl have likewifea natural principle of grati- 
 <c tude belonging to you, of which you will 
 " be very fenfible if you confider only how 
 " prodigioufly you are fliocked and have 
 " your indignation excited, and how you 
 E " are
 
 74 CATECHETICAL 
 
 LZCT.V. " are even ftruck into amazement, when 
 *"~ v~ ''i you hear of any ill returns that have 
 <c been made by one man to another, who 
 " has beftowed a great many favors upon 
 " him ; and of mens ufmg thofe very 
 " bafely and ill, by whom they themfelves 
 " have been treated with the greateft kind- 
 Gratitude, '< nefs and good-will, now this is a prin- 
 '* ciple of great ufe in focietie, and to you 
 " as a member of it. for you are to re.col- 
 " lect that all mankind are endued with the 
 *' fame principles of nature as yourfelf j fo 
 ** that whatfoever you find to be a natural 
 " principle of your own mind, you may 
 '* -conclude to be in like manner belonging 
 < e to every other human being. for God 
 " hzsfa/bioned the hearts of all men a like ; 
 ** as you know the fcripture exprefles it in 
 *' the thirty-third Pfalm. this principle 
 " of gratitude is likewife a natural foun- 
 ** dation for religion, and for the worfhip 
 *' and devout admiration of God, to whom 
 *' we are under infinite obligations ; who 
 " is our conftant and unwearied bene- 
 '* fa&or, and whom therefore, gratitude 
 ?' alone, according to it's genuine ten- 
 ** dencie and influence, could not but 
 * difpofe us to ferve and honor, to love 
 
 " and
 
 EXERCISES. 75 
 
 " and obey, (a). I fuppofe likewife, you LJCT. v. 
 
 " will find yourfelf to be naturally endued' *~ -* 
 
 " with the defire of a future exiftence, 
 " with a fondnefs for your own being, and 
 <c for the continuation of it in fome fu ture Future ex- 
 tc ftate, and that this even excites in your lftencCf 
 " breaft a flrong apprehenflon and expec- 
 " tation that it really will be continued ; 
 " even tho' after a while you muft ceafe 
 " to be an inhabitant of the world you. 
 " live in now. for if you had the leaft 
 " apprehenflon of ceafing to be, afk your 
 " own mind whether it would not be con- 
 <c ceived of by you as a fate moft deplora- 
 " ble and dreadful, and of all things to be 
 " deprecated and abhorred, now this de- 
 tc fire and love of immortalitie and expec- 
 " tation of it, is not only very pleafing 
 E 2 " and 
 
 (a) Etenim, judices, cum omnibus virtutf- 
 bus me afFedtum efle cupiam, tamen nihil eft 
 quod malim, quam meet gratum efle et videri. 
 hajceftenim una virtus, non folum maxima, fed 
 etiam mater virtutum omnium reliquarum. quid 
 eft pietas, nifi voluntas grata in parentes ? qui 
 funt boni cives ? qui belli, qui domi de patria 
 bene merentes, nifi qui patria? beneficia me- 
 minerunt ? qui fanfli, qui religionem colentes, 
 nifi. qui meritam diis immortalibus gratiam 
 juftis honoribus & memori xnente perfolvunc? 
 Cictr, pro Plane.
 
 76 CATECHETICAL 
 
 LECT. v. and delightful to you at prefent, it not 
 < Y '" only gives you a very high fenfe of the 
 tc dignitie and excellence of your nature, 
 " but alfo tends to infpire you with the 
 '* defire of being happy in another world, 
 " and confequently of pleafing God at 
 " prefent, in order to that end. on all thefe 
 *' accounts then muft you not immedi- 
 <{ ately perceive that both your own and 
 <c the common nature of mankind is moft 
 <e advantageoufly and fuitably formed for 
 *' the purfuit and attainment of that hap- 
 <e pinefs, which you fuppofe to have been 
 " the defign and purpofe of God in making 
 *' you and the reft of your fellow-crea- 
 " tures. and if this be the cafe, then 
 " have you, my dear child, in the frame 
 " and conftitution of your own mind, and 
 *' confequently in the general fabric and 
 Human " conftitution of human nature through- 
 nature. out a ll the fpecies, a farther proof of 
 *' the divine wifdom to be added to the 
 *' former one in order to ftrengthen, en- 
 " large and heighten your notion of this 
 *' divine attribute. God defigned you for 
 " happinefs. he has moft admirably filed 
 '* the powers and affe&ions of your nature 
 " for the attainment of it, you cannot 
 
 " there-
 
 EXERCISES. 77 
 
 " therefore but afcribe wifdom to your LXCT. V. 
 " creator, but of this you may be ftill'- ~'~ ' 
 *' farther and more effectually convinced 
 c< by confidering in conjunction with what 
 " has been already laid before you upon 
 ** this fubjecl, the ftate and order of the 
 " material world, matter has n< in itfelfMateriat 
 " any wifdom or thought, it is quite an worldi 
 " unmeaning, infenfible thing, the fun 
 " itfelf has no confcioufnefs of it's own 
 <l luftre and ufefulnefs j and is altogether 
 " as incapable of a fentiment or a thought 
 " as is a clod of earth, there is not any 
 *' part of your own body that would fo 
 44 much as have any feeling, fo far is it 
 " from having any wifdom, were it not for 
 " the fpirit, foul, or. mind that animates 
 " it. and therefore it is, that when this 
 " foul or fpirit is retired and withdrawn 
 " from it, the body becomes at that very 
 " inflant motionlefs and infenfible, even 
 '* tho' all the limbs and organs be as yet 
 * { remaining in the fame form, contexture 
 " and pofition as before, but, tho' mat- 
 ct ter be in itfelf wholly infenfible and 
 " deftitute of all thought and wifdom, yet 
 " in the order and arrangement of its parts, 
 " and, in the ftrufture and formation of 
 3 " thofe
 
 CATECHETICAL 
 
 v. <e thofe feveral bodies which compofe and 
 conftitute the external world or v4fible 
 < c fcene of nature are the higheft poflible 
 " marks of wifdom and defign. thus for 
 " example, our own bodies in particular 
 5 C are moft wonderfully made and contrived 
 " for ufefulnefs. with what eafe and rea- 
 < e dinefs, my dear child, do you move from 
 " one place to another ? what a great va- 
 <c rietie of objects can you command with 
 " your eyes, without being put to the 
 *. kaft trouble or fatigue in order to your 
 " feeing of them ? with what readinefs do 
 <e you both fee and hear, and feel and tafte, 
 * c and fmell and converfewith your friends, 
 " all at one and the fame time ; and all 
 '* the while your blood is circulating, the 
 " digeftion of your food is going on, and 
 " every part of your body is receiving 
 " nourifhment and ftrength, and you your- 
 <{ felves growing up apace into men and 
 " women, think you not that there muft 
 " have been a great deal of wifdom and 
 " art and counfel in order to thefe effects ? 
 " did you ever hear of or fee any in- 
 '* ftrument or machine, that performed fo 
 " many different motions and operations 
 " at once, and with fo much readine 
 
 " e&ic?
 
 EXERCISES. 79 
 
 e * eafe ? do you think there is any man LEG T. v. 
 " upon earth that can form any ftructure' ' "^ 
 " that for beautie and commodioufnefs 
 " fhall be comparable to an human bodie ? 
 <c whofe contrivance is it then? it is not" 
 " yours, it is not that of any human be- 
 " ing. it is not, according to what has 
 " juftnow been intimated, any art or fkill 
 " belonging to inanimate nature itfelf, 
 " or to the clay that your bodies are made' 
 " of. fo again ; if the fun, that vaft and 
 " fplendid luminarie, had been in any other 
 " pofition than what it is with refpecl: to 
 " our earth, either you and all the world 
 " would have been fet on fire, or elfe you 
 " muft have been frozen to death, how 
 " comes it then to pals, that for fo many 
 " thoufand years together, day after day, 
 " it fhould fo continually obferve that ex- 
 " at regularitie and perfect order in its' 
 " appearance, to which we are indebted 
 " under God for every bleffing of our ani- 
 " mal life and being ? that it fhould with 
 " fo much conftancie and perfeverance 
 " nouriih the earth, caufe the corn and 
 " the grafs to grow for the refrefhment of 
 tc man and beaft, beautifie the flowers of 
 ** the field and blefs the fprmging thereof, 
 4 * ( invi-
 
 80 CATECHETICAL 
 
 LZCT. V; invigorate our own bodies, and fupply us 
 
 ' ~~ '" in a regular fucceffion of hours with its 
 
 " enlightening beams both for our pleafure 
 
 ** and for our accommodation and conv- 
 
 * { nience in carrying on whatever tranfac- 
 
 * e tionswe may be engaged in ? how comes 
 
 ** it to pafs, that not fo much as for one 
 
 " day, no, not for one hour, it fhould ever 
 
 " difappoint our dependance upon it; but 
 
 " that without the leaft failure his going 
 
 " forth Jhould le from the end of the heaven, 
 
 ** and his circuit to the ends of it ; and that no- 
 
 * c thing Jhould be hid from the heat thereof? upon 
 
 " the earth what a regular production of the 
 
 " fame kind of vegetables and fruits filed 
 
 ** for the ufe and benefit of man ? all ap- 
 
 ** pearing in the fame order, in the fame 
 
 " fhape, form and feafon from year to year 
 
 " continually? all the fame fpecies of 
 
 " brute animals feeding upon, and nou- 
 
 " rifhed by thefe fruits of the earth ? the 
 
 ct bodies of thefe all of them exquifitely 
 
 " formed, and yet in the greatefl varietie 
 
 <e of kinds ? the air and the fea continu- 
 
 " ally flocked with the fame fort of inha- 
 
 " bitants, all of them perfeft, according 
 
 <c to their refpe&ive natures ; and exactly 
 
 " fited to enjoy themfelves in the elements 
 
 "to
 
 EXERCISES. 81 
 
 <e to which they are refpe&ively belong- LECT. V. 
 <c ing ? do you think it poffible that there'""*' 1 '"' -^ 
 " fhould be fuch a conftant, regular fuc- 
 " ceflion and order in thefe things, were 
 <c there not fome wife contrivance by 
 " which it is effected, and to which it is 
 <* owing ? if you fee the fame fort of bufi- 
 " nefs or affairs carried on in any familie, 
 " in that for inftance of which .any of yoa 
 " may be a branch, or in any other j one 
 " thing regularly done after another, one 
 " perfon having this employment, and an- 
 <c other that, regularly belonging to him, 
 " and going about it from day to day with- 
 c< out variation, you are very fure that all 
 " this does not happen by chance, but that 
 " there is fome defign, fome meaning and 
 " intention in it j and fome wife man or 
 ' woman, one or more, that conduct thefe 
 <c affairs, and order them to be as they are. 
 " but is there not a vaft deal more of or- 
 " der and regularise in the operations of 
 *' nature than in any merely human fchemes 
 *' or contrivances ? the order of the beft 
 *' regulated familie is no better than con- 
 " fufion, when compared with the order of 
 ** the world itfelf. furely then there muft 
 ** befwmewife, intelligentbeing,thatfuper- 
 5 " inteads
 
 CATECHETICAL 
 
 V. intends and guides the affairs of it. or, 
 1 - ? " let me afk you, in order to a fomewhat 
 <s different illuftration of this matter, whe- 
 * c ther you do not think it a piece of very 
 *' exquifite fkill, for any one to draw with 
 " a lively, piercing likenefs the picture of 
 ft a human bodie, or of any brute animal ? 
 ** or to exhibit in painting a reprefentation 
 " of the fiimament or of the fea, or of any 
 " particular fcene in nature ? furely you 
 " efteem it fo. muft it not then, I would 
 " afk you, implie far greater fkill to have 
 " brought into being the very things them- 
 " felves ? and if you admire the art of a 
 es. tc man who can draw a few pictures, how 
 < { great muft be the wifdom of that being, 
 " who contrived the whole plan of the uni- 
 " verfe ! for all the wifdom that is now 
 " apparent in the beautie and order of pro- 
 t{ vidence muft needs originally and eflerr- 
 " tially have refided in the mind that go- 
 " verns all. what an amazing idea then 
 " muft it give you of the divine wifdbrrr, 
 " that it excedes the wifdom of all rational 
 " natures put together, with all that rs 
 " apparent in the exquifite fymmetrie and 
 ' contrivance of the corporeal fyftem ; 
 * c for that mind which alone produced 
 
 " thefe a
 
 EXERCISES. 83 
 
 <e thefe, muft needs be fuperior in wifdom LCT. v. 
 " to all that thefe difcover or poflefs. and*"- ~~ v ~""- ' 
 " from fuch a view of the wifdom of 
 tc deitie, you cannot but collet, that it is 
 _ f( fo perfect, as that there muft be an utter 
 " impoflibilitie of it's being baffled, or 
 " in any of it's meafures defeated by a. 
 " fuperior (kill, fince there is no_ wifdom 
 <{ by any other being throughout univerfal 
 <c nature poflefTed of which he is not him- 
 ".felf the giver. it is farther evident 
 " from this view of it, that as the mea- 
 " fures of divine wifdom cannot be fruf- 
 " trated or defeated by any oppofing mea- 
 <c fures, it muft needs likewife be in itfelf 
 *' fufficient for directing the events of the 
 ** whole univerfe in a manner completely 
 " anfwerable fo the final ends and purpofes 
 {< of a divine government in nature ; the 
 " whole univerfe being no other than the 
 *' product and contrivance of that wifdom 
 " itfelf, which therefore it muft needs be - 
 u able with an infallible certaintie through- 
 <c out all the parts of it to manage and 
 *' direct, fo that whatever be the defigns 
 " and purpofes of divine and heavenly 
 " love, notliing can poilibly hinder the 
 " accomplilhment of them by that wifJonv 
 E6 "-which-
 
 84 CATECHETICAL 
 
 LXCT.V. tc which is alfo divine." fuch then are 
 *"'""* 'the evident and undeniable proofs of a 
 perfect, abfolute and unerring wifdom 
 effentially belonging to the fupreme, eter- 
 nal mind, and after what has now been 
 offered upon this topic, we need not per* 
 haps be very particular in infifting upon 
 that other attribute of power, as alike be- 
 longing to the fovereign nature, the man- 
 ner of proving it, and even the proofs or 
 evidences themfelves being in effect the 
 very fame with the proofs that have been 
 adduced of the divine wifdom, and the man- 
 ner in which we have endevored to illuftrate 
 them, that which is wifdom in the con- 
 trivance being juft fo much power in the 
 execution, and it being by the exertion of 
 power only that the proofs of wifdom be- 
 come apparent, juft fo many as we have 
 of the divine wifdom, fo many of neceffitie 
 muft there be occuring likewife of the di- 
 vine power, fo again, according to the 
 purport and tenor of the preceding argu- 
 ment, the power of God muft needs be 
 greater than all human power, the power 
 of the inhabitants of all the planets, the 
 power of all the angels and arch angels, 
 greater, I fay, than the power of all thefe 
 A- col-
 
 EXERCISES. 85 
 
 colle&ed, if it were poffible, fo as to con- L*CT. v. 
 ftitute in a proportionable amount, 
 force or power of fome one fmgle and indi- 
 vidual being ; becaufe all this power is 
 originally and alone derived from him. all 
 which therefore in this united view of it, 
 the divine power muft needs excede. it is 
 therefore a power not to be controled by 
 any. whatever may be the malice of in- 
 fernal agents, and how great foever may 
 be their power, when compared with fome 
 other created beings, yet have they no 
 more power againft God than a worm of 
 the earth. " he ruleth for ever by his 
 might, and all nations," the inhabitants 
 of every world, c are but as the (mail duft 
 " of the balance before him." 
 
 LECT-
 
 86: C A- T E C H E T I C A L 
 
 LECTURE VI. 
 
 LECT. vr. "T TT 7"E have now gone through the il- 
 v " y -' V V luftration of thofe which are called 
 the natural attributes of the deitie, by way 
 of diftinclion from fuch as are moral, 
 fome account of which diftinction has like- 
 wile been laid before you. the fources of 
 proof and argument upon thefe feveral 
 topics have been pointed out ; and from 
 what has been delivered in relation to them, 
 many very interefting particulars may be 
 collected in reference to the attributes and 
 character, the qualities and properties of 
 Providence his providence j another topic, which we. 
 * at firft mentioned as defigned to be iniifled 
 upon in this our evening exercife. rather 
 indeed, the proof upon thefe feveral fubjedfo 
 is one and the fame, thus for inftance, it 
 has been proved that God is a powerful 
 and almightie being, and from hence, or 
 rather from the proof that has been given 
 of it, we cannot but conclude that his pro- 
 vidence muft be a powerful providence j 
 power, as an attribute of his nature, being 
 proved from the real appearances of actual 
 
 power
 
 EXERCISES. 87 
 
 power in the produ&ions of the vifible ECT. vi. 
 creation, and in the regular courfe and v ""v"" ** 
 ftated order of the world, fo again we 
 have (hewn that the power of God muft 
 need? be in the nature of it absolutely un- 
 controlable and irrefiftible. from hence it 
 follows that this muft needs be a qualitieits 
 belonging to all the actual exertions of it. 
 a being that is in rfis nature above all con- 
 trole, muft needs be fo in his operations 
 too. men are~ oftentimes forced to exert 
 even their own power in doing things, 
 which they had rather not do, being con- 
 troled by the fuperior power of others in 
 this or that particular project or purfuit. 
 in thefe cafes, which very often happen, 
 they do, as we exprefs the matter, as well 
 as they can ; but God always does what hecharafter, 
 will, and from what we have been faying 
 Ijkewife concerning his wifdom, as being 
 an efTential attribute of his nature, it muit 
 needs appear that in all the actual meafures 
 of his providence he precedes in the man- 
 ner that is moft exadly and completely 
 adapted for the accomplifhment of thofe 
 defigns and purpofes, which he originally 
 had in view, and which depend upon thofe 
 moral attributes which yet remain to be 
 
 con-
 
 g8 CATECHETICAL 
 
 LECT. Vl.confidered. but whatever may be thefe 
 *" - """V"" **ends, it appears from what has been already 
 faid, that they cannot but be wifely pur- 
 fued ; for God is a wife being, abfolutely 
 and infinitely wife, now a wife being, 
 " you my children will eafily perceive," 
 cannot deliberately aft an abfurd or a fool- 
 i-fli part, and with refpedl to the fovereign 
 mind, it is abfolutely impoflible that he 
 fhould be induced by the force of tempta- 
 tion, as men often are, to acl: contrary to 
 the dictates of his own wifdom and difcern>- 
 ment. for temptations arife intirely from 
 our own particular fituation as creatures ; 
 and therefore cannot be fuppofed to have 
 any exiftence at all with refpect to the fu- 
 preme and infinite creator, if God there- 
 fore be a wife being, all his productions, 
 works, operations and meafures muft needs 
 have the character of wifdom imprefled 
 upon them, befides, in the very proof 
 which has been given of his wifdom^ as an 
 attribute eflentially belonging to his nature, 
 we have in the fame manner as was ob- 
 ferved in relation to his power, a proof 
 likewife of the wifdom of his providence, 
 this proof being indeed no other than the 
 fignature, the expreflion, the moft lively 
 
 ftriking
 
 EXERCISES. 89 
 
 ftriking appearance of wifdotn in the con- L *cT. vi. 
 duct of that very providence itfelf. men'"""*"" " r 
 are fometimes poflefled of a wifdom which 
 thro' inactivitie and indolence they fuffer 
 to be in a great meafure conceled from 
 the view of others, but the wifdom of 
 God is an actually exerted wifdom. a 
 wifdom that is perpetually manifefting and 
 difplaying itfelf in the wonders of. his pro- 
 vidence, and in the admirable beautie, 
 fymmetrie and order of all his works, to hi* 
 intelligent and rational creatures, from 
 the immutabilitie likewife of the divine be- 
 ing, another of thofe we call the natural 
 attributes of the deitie, it neceflarily fol- 
 lows that all the properties as well as the 
 defigns of his providence muft be ever uni- 
 form and the fame, as no change can pof- 
 fibly be made in the power or in the wif- 
 dom of God, which are eflentially belong-' 
 ing to his nature, his providence it directly 
 follows muft always be a wife and a power- 
 ful providence, and as the fame marks of 
 power and wifdom are apparent in every 
 part of nature, from hence we collect an- 
 other propertie or character of the divine 
 providence; namely, that it is univerfal. 
 fmce thefe appearances of power and wifdom 
 
 can
 
 90 CATECHETICAL 
 
 LECT. vr.can only be owing to the adlual, prefent 
 S(L - T ~*~~^- J exertion by deitie of his inherent, e/Tential 
 power and wifdom,- which is the very thing 
 we mean by a providence ; that which the 
 term is intended to fignifie and denote, 
 but now if God be thus irrefiftibly power- 
 ful and infinitely wife ; if there be no being 
 in the univerfe that can either controle his 
 actions or defeat his purpofes ; if this power 
 and wifdom are equally capable of being 
 exerted in every part of the immenfe fyftem 
 of nature and over all rational agents what- 
 foever ; and if fuch power and wifdom will 
 remain eflentially belonging to the deitie 
 throughout all the endlefs ages of eternitie, 
 what can be of more importance or confe- 
 quence to man than the confederation of 
 Tranfition his moral attributes,s which alone muft de- 
 termine and direct the operations of this 
 power and wifdom ? " could you, my 
 '* child, think of any thing that would 
 ** appear more dreadful, than that there 
 *' fhould be an almightie^and all-wife be- 
 " ing that prefided over the world, who 
 c ' yet was wholly deftitute of goodnefs ; 
 " that had no love, no compaflion, no 
 <{ forgivenefs ? would it not be inexpref- 
 " fibly terrible to you, to think that you. 
 
 " yourfelf,
 
 EXERCISES. 
 
 " yourfelf, that all your friends, 
 
 " neighbors, your acquaintance, your 
 
 " l^indred, the whole world itfelf and 
 
 " other worlds, worlds beyond worlds into'hemora 
 
 ,,/ t_ i /r j attributes, 
 
 " infinite varietie, as it has been exprefled, 
 44 were all in the hands and abfolutely at 
 " the difpofal of a being thus deftitute of 
 " mercie and of love ? would not your blood 
 " bealmoft chilled in your veins, fhould you 
 " hear of a father, who is continually ex- 
 " ercifmg the utmoft crueltie and inhuma- 
 <c nitie towards his own children, exacting 
 *' from them the moft rigorous fervices, 
 " and denying them the neceflarie fufte- 
 " nance of nature, needlefsly expofing 
 " them to all manner of danger, and fuf- 
 " fering them to undergoe all manner of 
 " lofies, injuries and hardfliips, without 
 " the leaft concern or thought of prevent- 
 " ing it ? or when you hear of a tyrant, 
 " that employs all his power and abilities 
 " in nothing elfe but in afts of oppreffion, 
 " mifchief and crueltie, do you not abhor 
 " him ? and do you not fhudder at the 
 " thought that any fuch man or being 
 " fhould be exifting ? but would it not, 
 " think you, be infinitely more dreadful 
 44 and lamentable, were this the character 
 
 " of
 
 CATECHETICAL 
 
 VI. of the fovereign mind ? what could yot? 
 then hope for at his hands ? or what, on 
 " the contrary, might you not juftly dread 
 " from fuch n ungracious being, armed 
 *' with omnipotence ? when fome monflrer 
 " of a tyrant rages in the world, you know 
 ** he is liable to death*; he may very foon 
 " be cut off, ,or at moft his reign cannot 
 *' be very long, and after a while the 
 cc world is for ever freed from fo dreadful 
 " and enormous a plague, but if God? 
 " were an implacable or a cruel being, he 
 *' would remain fo to all eternitie, and 
 ** throughout every period of duration, by 
 *' all your entreaties and prayers you could 
 " not in any one inftance prevail upon him 
 " to be otherwise." fuch would be the 
 dreadful ftate and condition of the world, 
 if the God who governs and prefides over 
 it were of an evil and malignant nature. 
 " and I have endevored, my dear children, 
 *' to heighten your apprehenfion upon the 
 " fuppofition of fuch a government in the 
 * e univerfe, not for the fake of terrifying 
 " you, but only with a view of rendering 
 <c the contrarie perfuafion fo much the 
 u more delightful and welcome to your 
 '* hearts, when you hear of any child 
 
 " that
 
 EXERCISES. 93 
 
 * e that has a cruel and hard-hearted father, LECT. vi. 
 <c fuch an one as we have juft now been' "** ^ 
 <c fpeaking of, does not this make you the 
 <f more thankful that yours is of a different 
 *' temper, gentle, mild and gracious ? 
 <c when you hear of fubjefts, of whole 
 *' realms and nations, that are opprefled 
 *' by the arbitrarie and tyrannic prince, 
 " does not this make you fo much the 
 * c more thankful for the freedom and hap- 
 " pinefs enjoyed among ourfelves ? in like 
 *' manner as you could not but have the 
 " moft terrible apprehenfions concerning 
 *' the fate of the world, of an univerfe, that 
 ic was governed by an almightie and all- 
 u wife, but yet malignant being ; this is 
 *< a confideration, that mould heighten in 
 <c proportion the joy, the praife, the grati- 
 <l tude of your hearts, when you conflder 
 " and have it proved to you that the cafe 
 " is indeed dire&ly the reverfe ; and that 
 " the great governor of the world, your 
 " God and my God, and the God of 
 " all mankind, and of all the angels and 
 " arch-angels of heaven, is a being as 
 44 merciful as he is wife, as kind as he is 
 " mightie. for when you know that he is 
 " thus good, you are fur^ according Jo 
 
 l what
 
 9 4 CAT-ECHETICAL 
 
 LECT. vi. " what has already been laid before you, 
 t hat he will be eternally fo, and can 
 " never in any inftance whatfoever or in the 
 " leaft degree deviate from this chara&er. 
 ** you will likewife be fatisfied from what 
 *' has been faid concerning his power and 
 " wifdomj that as fuch a being muft necef- 
 " farily in all the meafures of his provi- 
 " dence and government have fome gra- 
 " cious intention in view, fo he will 
 " always be able to put it in execution. 
 tc fo that when once you come to be firmly 
 *' perfuaded and fatisfied of this divine 
 * and fovereign benevolence, you will 
 " have every thing to hope for, nothing 
 " to fear, and the ftrongeft ground for a 
 " conftant chearfulnefs and content." for 
 thefe reafons how much fhould it be the 
 matter of delight to us all, that the proofs 
 of the divine goodnefs and benignitie are 
 fo .abundantly ftrong and convincing, as 
 upon a due confideration of them cannot 
 but be apparent, indeed they are altoge- 
 ther as clear and as numerous, as thofe 
 which we have of the divine power and 
 wifdom. in the fame appearances or phe- 
 nomena of nature all thefe attributes are 
 equally evident j goodnefs in the end, 
 
 wifdom
 
 EXERCISES. 95 
 
 wifdom in the means, and power in theLzcr. vi. 
 execution, indeed, with refpecl: to wifdom, v v -' 
 it is even abfolutely impoflible that we 
 fhould be able to difcover any marks or 
 traces of it in the works of God, did we 
 not plainly perceive fome end to be aimed 
 at in thofe works, becaufe wifdom is rela- 
 tive to an end, and is to be judged of by it. 
 it may be equally apparent in the profe- 
 cution of very different ends, thus a tor- 
 turing engine may be made with equal 
 wifdom and contrivance, and as much flcill 
 and dexteritie may be difplayed in the 
 formation of it, as in any piece of mecha- 
 nifm defigned to anfwer the moft benevo- 
 lent and ufeful purpofes. but it is evident 
 that fome end or another, either a kind or 
 a mifchievous one, or elfe a merely private 
 and perfonal aim, muft needs difcover itfelf 
 to our view, ere we can perceive the wif- 
 dom of this or that particular agent, and 
 equal wifdom may appear in the profecu- 
 tion, not only of different, but of directly 
 contrary ends, thus, if the fupreme being 
 had been as malevolent, as he is kind and 
 gracious, we fhould have had equal proofs 
 of his wifdom with what we have at pre- 
 fent. but then it would have appeared, not 
 
 in
 
 9& CATECHETICAL 
 
 LECT. VI. in the production of happinefs, but of 
 *" ""v" -'miferie; and the whole univerfe would 
 Inquifition. have been a kind of inquifition filled with 
 the engines, inftruments and figns of mi- 
 ferie ; and every part of it accurately and 
 with all poffible fkiil and dexteritie con- 
 trived for mifchief. but now on the con- 
 trarie, wherever we difcover wifdom in the 
 works of God, it is by their apparent 
 tendencie to produce good, and to anfwer 
 fome kind and friendly end j to accommo- 
 date and make his creatures happy, the 
 more his works are known, the more this 
 appears to be the ultimate defign and view 
 of them, not one fingle inftance in nature 
 is there that comes within the compafs of 
 human obfervation, which does not thus 
 difplay and manifeft the goodnefs of its 
 author, a few fpecimens more particularly 
 and diftinctly illuftrated, will tend to clear 
 and afcertain this truth, and indeed we 
 cannot upon confidering fuch fpecimens, 
 ffnd recollecting that the very -fame exact - 
 nefs, beautie, kind and friendly defign is 
 in every part of nature's works obfervable, 
 but entertain the higheft idea of that good- 
 nefs. and in fuch fpecimens we {hall like- 
 wife have a farther illustration of fome 
 
 prc-
 
 EXERCISES: 97 
 
 preceding topics ; the power, for inftance,LKcr. VI. 
 
 and the wifdom of God. for as thefe attri- 1 / ' 
 
 butes are eflentially united in the divine 
 nature with goodnefs, fo the evidence of 
 them is infeparable from the proof of it. 
 in fo clofe and compact a manner are thefe 
 interefting truths difcovered to us " by the 
 " things that are feen ;" and which fo 
 clearly demonftrate an " eternal power and 
 * c godhead." fuppofe then we take for 
 our example the human eye, that fo emi-Eye. 
 nently ufeful part of our own bodily frame, 
 in the external part of it what admirable and 
 kind contrivance is apparent"? fuch as thefe 
 are things too generally overlooked, becaufe 
 they are common ; but there is not the left 
 of wifdom in them on this account ; and 
 yet vaftly more of goodnefs, which there- 
 fore fliould recommend fuch reflexions to 
 our attention, by the prominence of the 
 nofe the eye is very happily guarded from 
 any external danger or injurie, which might 
 otherways very often happen by means of 
 a blow or a fall, the fame end is like wife 
 anfwered by that arch, which is creeled 
 over it. and by this arch and thofe cover- 
 ings of it which form the brows, another 
 very important end is ferved. by this means 
 F the
 
 ^8 CATECHETICAL 
 
 LECT. VI. the rays of light are prevented from dart- 
 v Y ; ing fo ftrongly and direftly upon the eye, 
 as inftead of enabling us to fee the better, 
 would foon make us ftark blind, .of this 
 any one may be convinced only by lifting 
 up his head aloft and looking ftedfaftly at 
 the fun. we foon find the inconvenience, 
 and why, but becaufe by fuch a pofture 
 this ufe of the arch of the eye is wholly 
 prevented and fet afide. and had it net 
 been for this, to fo dreadful an inconveni- 
 ence we fhould have been continually fub- 
 je&, till after a while we fhould have been 
 reduced to abfolute blindnefs. by this 
 arch likewife and its covering, as well as 
 by the eye-lids, the fweat of the head and 
 forehead are prevented from falling into the 
 eye, which might otherways have proved 
 extremely detrimental to it. the eye-lafhes 
 anfwer a very important purpofe with re- 
 fpecl to the fafety and fccuritie of the eye ; 
 as by means of them the little flying parti- 
 cles of rubbifli are prevented from falling 
 into it. the inner part of the eye confifts 
 of various coats and humors, all regula;ly 
 placed one under another j and had thefs 
 been placed in any other order than that in 
 which they really lie, the ends of vifion 
 
 muft
 
 EXERCISES. 99 
 
 muft have been wholly fruftrated. muft^cr. vi. 
 there not then be a perpetual goodnefs,' <* ' 
 power and wifdom exerted in the regular 
 continuation of this exac~l order through- 
 out the whole fpecies ? even the very pain 
 we feel upon the falling into the eye of 
 fome loofe and wandering particle which 
 arifes from the exquifite fenfibilitie natu- 
 rally belonging to one of $he coats of it, 
 anfwers a molt admirably ufeful and bene- 
 volent purpofe ; for by this means the tears 
 are drawn out, and the thing offending 
 wafhed away, which, were it long to re- 
 main, would prove not only extremely 
 painful, but likewife a great obftruction to 
 the fight, if not in time totally deftroy it. 
 among the feveral humors of the eye there 
 is one, which is called the aqueous ; of 
 which from its nature and fituation the 
 eye may by accident happen to be deprived, 
 but obferve the benignitie of nature $ there 
 is a provifion in any fuch cafe for a fupplie 
 of it. Mr. Ray, in his Treatife upon the 
 wifdom of God in the creation, tells us of 
 an experiment to this purpofe, that was 
 made upon the eye of a dog on the anato- 
 mical theatre at Leyden. " upon a wound 
 that had been given to his eye, the aque- 
 F 2 ous
 
 ico CATECHETICAL 
 
 LECT. ^r.ous humor flowed lib plentifully from it, 
 
 ' v ""~~'.tbat its membranes and coats appeared 
 
 cjuite lank, flaccid and dry j and yet in 
 fix hours fpace the eye was again filled 
 with the fame aqueous humor j and that 
 without the application of any medi- 
 cines." with refpect to that hollow of 
 the eye, through which the rays pafs to 
 the retina, where the objects we fee are 
 painted, one might imagine it to be a mat- 
 ter of comparatively fmall importance, 
 whether it were a little wider or a little 
 narrower, yet it appears in fact and from 
 obfervations made, .that upon the flighted 
 alteration in this refpedt, either by the con- 
 traction or dilatation of it, the greateft 
 inconvenience would enfue. " how moft 
 exact then in the words of the poet is 
 nature's frame ! how wife the eternal 
 mind j" how kind and friendly the forma- 
 tion of the eye in this refpect, that the 
 moft ufeful dimenfion of this part fhould be 
 fo exactly and accurately preferved through- 
 out the whole fpecies ! it is like wife highly 
 worthy of remark, that in the eyes of 
 brutes. brute animals there is a peculiar provifion 
 made for the ufefulnefs, eafe, fafety and 
 defence of this organ, according to the 
 
 par-
 
 EXERCISES. 101 
 
 particular manner in which they are def- L 
 tined to live, and their being to-be fup- '~ 
 ported, thus. we are told that in a frog, 
 whofe habitation is chiefly in watry places 
 a-bounding with fedges and other plants, 
 that have fharp points or edges, among 
 which this animal is to be continually hop- 
 ping about, there is a particular cartilage 
 or membrane, with which it can at plea- 
 fure cover over the eye, without obftrucl- 
 ing the fight of it ; and thus defend itfelf 
 from injury, this membrane being at once 
 ftrong and tranfparent ; and at pleafure too 
 withdrawn, v/hen there is no particular ufe 
 or" occafion for it. the fame thing is ob- 
 fervable in feveral fort of birds, who are 
 deftined to fly among plants and bufh.es, 
 left the prickles, twigs, leaves, or other 
 parts, fhould wound or any way offend the 
 eye. it is likewife very remarkable in 
 horfes and other animals, that are to feed 
 for the moft part on herbs and the grafs of 
 the field, and that they may the better choofe 
 their food, obliged to be long looking down- 
 ward, that they are provided with what 
 anatomiftscall the feventh mufcle ; a mufcle 
 not belonging to the eye of man, becaufe 
 there was no occafton for it ; but with 
 F 3 great
 
 102 CATECHETICAL 
 
 LECT. vi. great wifdom and goodnefs made to be a 
 * v 'part in the formation of the eye of thefe 
 animals, that by means of jt that weari- 
 fomenefs and fatigue of the ye, which mud 
 othervvays have neceflarily enfued from this 
 downward pofture, might be prevented. 
 " you will not, I hope, my little children, 
 " think that thefe things are to be over- 
 u looked or difregarded, becaufe they are 
 " illuftrations drawn from the inferior part 
 " of the creation, the mere animal tribe ; 
 " fince God is the former of thefe animals 
 < c as well as of man. and many excellent 
 " ufes are to be drawn from that goodnefs 
 44 and wifdom of the divine being, which 
 " are fo apparent in the production, ftruc- 
 " ture and prefervation of thefe inferior 
 " creatures, thus for inftance, if God 
 " takes care of oxen , of fheep, nay, of frogs, 
 " as is fo apparent in the continued agencie 
 * c of his providence, from thence, my dear 
 " child, you may infer, that you ought 
 w . not to ufe thefe brute creatures with 
 " crueltie. for if God be continually pro- 
 " viding for their eafe and fafety, in fo 
 " doing you muft needs aft in contrarietie 
 " to him, which cannot furely be pleafmg 
 *' in his fight, nor at all honorable to your- 
 
 " felf.
 
 EXERCISES. 103 
 
 <l felf. and from hence you may infer, LECT. vj. 
 " that if you cannot without difpleaiing' *"*-* 
 44 him and adding in contradiction to the 
 44 views of his providence, be barbarous 
 " and cruel in your treatment of this 
 44 brutal tribe, you muft to be fure offend 
 " him (till more highly by ufmg ill and 
 " cruelly any of your brethren of man- 
 44 kind, and then farther in the third 
 " place, if the kind providence of God 
 44 is continually exercifed in the prefer- 
 44 vation of thefe animals, you may cer- 
 44 tainly depend upon it that he will take 
 44 cdre of you, and provide in the beft 
 44 manner for all your interefts and con- 
 4t cerns. I hope you remember that this 
 44 is an argument made ufe of by your 
 u beloved faviour and redeemer himfelf. \ 
 44 if God take care of oxen, yea, and of the 
 44 grafs of the field, which to day is, and io- 
 44 morrow is caft into the even, how much 
 44 more will he clothe you, o ye of little faith ?" 
 but to return to the argument we were 
 upon, and to ufe the words of an ex- 
 cellent writer in relation to it ; " it muft 
 needs be incredible to any one that fuch 
 a number of particular circumftances as 
 are requifite in fo great a matter as that 
 F 4 of
 
 CATECHETICAL 
 
 VI -of fight, fhould have concured and met 
 ""in fo fmall a compafs as the fpace that 
 contains the eye, by chance or by necef- 
 farie caufes, without the leaft view or 
 intention of a creating mind." but we 
 have feen that there are not only the cer- 
 tain marks of defign and intention in it, 
 but equally ftrong and certain marks like- 
 wife of a kind and benevolent intention. 
 in this fingle inftarice then, if we confider 
 the conftant preservation of the fame form 
 and Conftruction throughout the whole 
 human fpecies and all the animal tribes, 
 and that for a whole life; and that thus it 
 has been for thoufands of years paft, if 
 we reflect upon the innumerable benefits 
 and advantages, pleafures and delights 
 which we enjoy in confequence of this organ 
 of vifion or fenfe of feeing, what a prodi- 
 gioufly clear and fatisfying proof have we 
 of the divine benignitie and goodnefs ! 
 but how much higher muft this proof arife, 
 if we confider that the fame exquifite and 
 friendly contrivance would appear upon an 
 examination of all the other fenfes and 
 organs ; in thofe of hearing, tafte, fpeak- 
 ing and the like, and in every part of na- 
 ture whatfoever ! upon fuch a furvey it 
 
 muft
 
 EXERCISES. 105- 
 
 muft appear altogether as abfurd to denyLEcr"; vr. 
 the goodnefs of God as to deny his being.' ^^~~" 
 but as this is an attribute fo eflemial to our 
 happinefs, as it is the foundation of all 
 religion, and the only genuine ground of 
 devotion, without the convi&ion of which Devotion, 
 poflefling our minds, we could only dread 
 omnipotence and be aftoniflied at infinite 
 wifdonx, I propofe to purfue my reflexions 
 upon it, and to lay before you fome dif- 
 ferent views of the argument upon which 
 we found our belief of it as belonging. to'- 
 the fovereign mind. 
 
 LECTURE Vir. 
 
 WE are now treating upon the good-LEcr.vir,. 
 nefs of God. and it is obferved *-'-/ "-' 
 in the fcriptures that the earth is full of it. 
 " you remember I hope, my good children, 
 " the pafl'age I refer to. yes, fir, it is in 
 " the thirty-third Pfalm : the Lord lovelh 
 " righteoujnefs and judgement j the earth is 
 " full of the goodnefs of the Lord, and do 
 " you not think that by that expreflion 
 F <; th*
 
 106 CATECHETICAL 
 
 LECT.VII." the pfalmift might mean, that in the 
 
 * v" > conftant, regular and plentiful produc- 
 
 Ct tions of the earth God hath given to 
 
 * 4 mankind a moft vifible difplay and clear 
 
 " demonftration of his goodnefs ? or do 
 
 tc you imagine his meaning in this expref- 
 
 <c fion to have been, that every thing which 
 
 " comes within the notice of the inhabi- 
 
 " tants of the earth, the whole ftru&ure 
 
 " and formation of the world, and all the 
 
 <c ftated and orderly appearances of it, are 
 
 " fo many difplays of that goodnefs ? this 
 
 11 latter is the more extenlive idea, and 
 
 " will naturally include the other. I fup- 
 
 " pofe then it is that which you would pre- 
 
 <c fer. this however, I may venture to 
 
 " aflure you of, that in that one pr.rticu- 
 
 " lar comprehended under this general 
 
 " expreffion of the pfalmift, which I have 
 
 " already hinted at, according to this more 
 
 " extenfive interpretation of it, the pro- 
 
 ** dudlion I mean of the fruits of the earth, 
 
 * e and the provifion that is made for the 
 
 " continual fupplie and regular fucceffion 
 
 " of them, is contained a very ftrong deci- 
 
 " five illuftration of the argument which 
 
 " we are now upon j the proof I mean of 
 
 i 4 the divine goodnefs. you have been 
 
 " already
 
 F'X'E R C I S E S. 107 
 
 <c already told how curioufly and wonder- LICT.VII. 
 " fully the body of man, as well as that of' v- ' 
 " all the animals belonging to this earthly 
 <c or terraqueous globe has been formed. 
 " a terraqueous globe this earth is fome- 
 et times called ; becaufe it confills of fea 
 " and waters as well as land, and this fo 
 " admirable ftru&ure of our bodies we 
 " have infifted upon as a moft demonftra- 
 ** live argument not only of defign, but 
 tc of kind and gracious defign, that is 
 '* to a creating and fovereign deitie to be 
 " afcribed. but pray, my good children, 
 46 what would you have thought, fupp.ofmg 
 " man to have been made juft in the fame , 
 ct manner he now is, endued with all the 
 " fame organs, limb?, fenfes, and animal 
 " appetites, which he now pofTe/Tcs ; and 
 " that the ftru&ure of the mere animals, 
 ' the birds, the beafts and infeds, had 
 " been juft what it is at prefent; but yet 
 <{ that no provifion had been made in the 
 " fyftem of nature for the fupport and Friendly 
 " fuftenance in thefe feveral claffes'of ^WjStSj" 
 ** animal frame ? indeed, upon that fuppo- 
 " fition, rny idea of the divine goodnefs 
 *' would be very much obfcured. becaufe 
 ** I find upon my own perpetual experi- 
 F 6 " ence,
 
 io8 CATECHETICAL 
 
 LZCT.VII." ence, that notwithftanding all the won- 
 '~ ~~T~' '" derful formation of my body, it frauds 
 illulration tf in need of daily fupport and refreshment, 
 <c and that the want of thefe would foon 
 " have fubjecled me to a great deal of 
 " pain and rhiferie, and at length have 
 " terminated in the deftruclion and diflb- 
 44 lution of that animal conftitution that is. 
 cc belonging to me. you feem then, my 
 " "Hear child, to apprehend, unlefs I mif- 
 " take your meaning, that man might 
 " have been formed juft as he is, with all 
 " thefe wonderful contrivances and marks 
 " of fkill in his bodily frame and contex- 
 " ture, and yet that in this very frame and 
 " ftru&ure of him there might have been 
 " no proof at all of the goodnefs of his 
 " creator, but rather of fome contrarie 
 " difpofition in that being, h it poflible 
 c< that the cafe could have been fo ? if you 
 " pleafe, fir, I will venture to exprefs my 
 " thoughts more fully upon that head ; and 
 " then refer them wholly to your judge- 
 " ment, hoping, or rather indeed not 
 " doubting, but that you will be fo kind as 
 " to correcl: my error, if you find me to 
 *' have fallen into any. well, you will 
 " precede then upon that condition. I 
 
 " will.
 
 EXERCISES. 
 " will. I was much delighted with 
 44 account you gave me, upon the laftop-^ 
 44 portunitie I had of conveifmg with you 
 44 upon this head, of the curious ftru&ure 
 44 and fabric of the eye. but might not 
 ts mine eye have been madejuft as it is, and 
 " yet the quantitie of light have been far 
 4C too great to have anfwered the ends of 
 44 fight ? nay, might it not have been fo 
 44 exceflive as to have put me to the fe- 
 " vereft torture in confequence of that 
 44 very conftrudlion of mine eye, which 
 44 you were then iniifting upon ; and by 
 " this means I fhould not only have been 
 " deftitute of all the pleafures of feeinf, 
 44 but likewife have lived in exceffive tor- 
 " ment and miferie. or might not the 
 44 objects with which I had been furround- 
 <4 ed, and which by the light I had dif- 
 44 covered, have been odious and hateful to 
 44 my fight, troublefome and afflictive to 
 44 the eye, and a continued fource of terri- 
 44 fying and frightful ideas, and of uneafie 
 44 and painful fenfations ? indeed, my 
 44 child, I muft own that there feems to be 
 44 no direcl: and abfolute impofiibilitie in 
 44 thefe fuppofitions. and you think that, 
 41 had this been really the cafe, it would 
 
 <* have
 
 no CATECHETICAL 
 
 LECT.VII.* have appeared that your eye, inftead of 
 ~~~ r ' >te being formed with any kind or benevo- 
 " lent defign, had been rather made and 
 " contrived purely fur the fake of render- 
 " ing you liable to all this torture, indeed, 
 *' fir, I fee not how I could have made any 
 " other conclufion, you told me likewife 
 " that my ear was very admirably formed 
 " for hearing, but what, if all the founds 
 " that were prefented to it, inftead of be- 
 " ing what they now are, had been conti- 
 " nually terrifying and alarming, like fo 
 " many burfting claps of thunder, and 
 *' that by this means I had been almoft 
 <c diftra&ed and rendered incapable either 
 c< of attending to any of the concerns, or 
 " enjoying any of the bleffings of life ? 
 ct indeed, child, I am ready to own with 
 <c you, that had this been the cafe, you 
 <f had better have been without this curi- 
 " ous organ of hearing, and that it is 
 <c not, is only to be afcribed to the pure 
 " and abfolute benevolence of that fove- 
 <{ reign mind which created all things. 
 <c in like manner, dear fir, as things are at 
 " prefent, .1 am fo far from being forry 
 " that my animal frame ftands in need of 
 " continual fuftenance and refrefhment, 
 
 " that
 
 EXERCISES. 
 " that I find a great deal of prefent, 
 " I hope innocent, fatisfadtion, in par- 
 " taking of the food that is convenient for 
 " me, befides the many lailing bleffings 
 " that accrue from it. and I am often 
 " very thankful to God, that there is fiich 
 " provifion made in the ftructure of my 
 " body for the taking in and digeftion of 
 " my food, and for promoting the .nou- 
 *' rifhment of my body by it, that the 
 " necefTary fupport of my nature, in (lead 
 " of being any burden, is on the contrary 
 tc itfelf one of the gratifications belonging 
 " to my animal frame. I often think too 
 u that there is fomething very entertaining 
 " in that vaft varietie of methods by which 
 " my fellow-creatures all around me arc 
 ** continually employed in providing for 
 " themfelves and their families thefe necef- 
 " farie refrefhments of their being, and in 
 " the fuccefs, with which for the moft part 
 " thefe labors are attended, but alas, how 
 " miferable would have been the cafe, if 
 <c notwithftanding the wife formation of 
 " thofe particular parts and organs that 
 tc minifter to the ufes and ends of nourifli- 
 " ment, there had been no provifion made 
 ** in the fcene of nature for a continual 
 
 " and
 
 in CATECHETICAL 
 
 LZCT.VII." and plentiful fupply of that nourifh- 
 * " Y ' mertt ! what a dreadful thing muft it 
 " have been to be able to eat, to be want- 
 " ing to eat, and yet to have no food pro- 
 " vided for us j to have had it wholly and 
 '* abfplutely out of our power to procure 
 " any ; that all mankind fhould have been 
 c< in this perifliing condition, by fome 
 " means or another continually ftarting up 
 " into the world with all thefe appetites 
 " about them, only to pine for a while in 
 " extremeft miferie, and then to expire. 
 " this furely would have fhewn crueltie 
 " and not goodnefs in the being that made 
 " them, if any fuch there were, that in- 
 " deed muft be allowed, but then if the 
 " direct contrarie to all this appears to be 
 " the real ftate of things ; if the conftruc- 
 11 tion and order of the world around us is 
 " fo admirably adapted to the formation of 
 " our own bodies, as to be a continual fup- 
 16 plie to them of nourifliment, refrelh- 
 *' ment, gratification and pleafure, then I 
 " fuppofe you will readily allow, my child, 
 " that the proof of goodnefs in deitie is 
 " fo far complete, and the argument in 
 *' fupport of it prodigicufly heightened and 
 " made to appear in a vaftly ftronger point 
 
 " of
 
 EXERCISES. 113 
 
 <c of view." now this is indeed exactly LECT.VI'. 
 the cafe, as the eye is fo admirably formed' " * 
 for feeing, fo the light, with which we "are 
 continually furrounded, and which is per- 
 petually prefented to it, is exactly fuch for 
 degree and quantity and continuance, as to 
 be prodigioufly refrefhing and comfortable 
 to-the fight, inftead of being in the leaft 
 degree painful or difagreeable. and yet how 
 eafily might it have happened otherwife, 
 had there not been fome highly intelligent 
 and kindly defigning mind, who firft placed 
 the earth and the heavenly bodies in fuch 
 an exact fituation one towards another, and 
 continually preferves that pofition that is 
 beft adapted for our comfort, eafe and plea- 
 fure in this particular? how fmall a devi- 
 ation from this order of nature would in- 
 volve us in the moft confounding perplexitie 
 and horror ? and whence is it, think you, 
 that fuch a deviation fhould never happen ? 
 how can we account for it but by a divine 
 and continually prefiding providence ? per- 
 petual light, even tho' it were in no greater 
 a degree than that which we have at mid- 
 day, would perhaps be as great an inconve- 
 nience as even total darknefs itfelf, to which 
 after a while it would probably reduce us 
 
 by
 
 CATECHETICAL 
 
 its too powerful and inceflant operation 
 ' U pon the vifual organ. darknefs therefore 
 is a relief to the eye, as light is the comfort 
 and joy of it. it would likewife have been 
 an extreme detriment and prejudice ' to 
 vifion, and muft in a great meafure have 
 defeated the defign of it, if not wholly de- 
 ftroyed it, had night been fucceded in an 
 inftant by the fulleft blaze of day. and it 
 is a moft admirably kind contrivance in the 
 fyftem of the world, that light both comes 
 and goes gradually, and not inftantaneoufiy. 
 and the fame exactnefs of kind and benevo- 
 lent intention is equally obfervable in that 
 degree of heat which we receive from the 
 fun, and which invigorates the whole ani- 
 mal and vegetable fyftem. Mr. Keil tells 
 us that the great comet which appeared in 
 the year 1680, had approched fo near to 
 the fun, as to be made by the heat of it 
 three thoufand times hotter than red-hot 
 iron, how fmall a degree of fuch an ac- 
 quired heat, additional to what the earth 
 ftatedly partakes of in confequence of its 
 exacl: pofition in the planetary fyftem, would 
 be enough to throw the whole of our orb 
 into the moft dreadful diforder and con- 
 fufion ! what a benignitie and goodnefs 
 
 mult
 
 EXERCISES. 115 
 
 muft then be apparent in that original con-LEc-r.vii. 
 trivance and perpetual order, by virtue of ~ < r ~~~ J 
 which we are fo far from being fubject to 
 any inconvenience of this kind, that we 
 conilantly enjoy fuch a degree of .heat from 
 the fun, as invigorates every part of nature, 
 and brings its various- productions year 
 after year to their exactly wifhed-for ma- 
 turitie and perfection ! but ftill notwith- 
 ftanding this exact pofition of the earth, 
 how dreadful would be our condition, were 
 it not for the air or atmofphere, thro' the 
 medium of which the rays of light are tranf- 
 mited, and which is formed of the exacted 
 confiftencie for that purpofe ? but the air 
 likewife, as it is of abfolute neceffitie for 
 the tranfition of light, and anfwers the moft ' , 
 kind and friendly intention of nature, or 
 rather I fhould fay, and would be under- 
 ftood to mean, of the great author of na- 
 ture in this refpect, being in icfelf abfo- 
 lutely neceflary for the fupport of animal 
 life, what a perpetual goodnefs is apparent 
 in it's being fo exactly adapted to the pur- 
 pofes of refpiration ? for by experiments 
 made in the air-pump it has appeared, that 
 were the air we breathe, only in a fmall 
 degree more comprefled or thicker than it 
 
 is,
 
 *i6 CATECHETICAL 
 
 or on the other hand, in a fmall degree 
 'only more rarified or thinner in it's con- 
 fiftencie, it would be fo far from contri- 
 buting to the fupport of animal life, that it 
 would indeed deftroy it. but yet, not- 
 withftanding this admirable pofition of the 
 earth with refpedl to the fun, and this exact 
 aptitude in the denfitie of the air for the 
 tranfmiffion of it's light and the purpofes 
 of refpiration, all would be in vain, and 
 man in this refpecl: a miferable creature, 
 or elfe very foon ceafe to be an inhabitant 
 of this earthly globe, were there not fome 
 conftant provifion made in nature for keep- 
 ing this latter in motion, in order to pre- 
 vent it's putrefaction, if this were not 
 done, as an" ingenious writer exprefies it, 
 " inftead of refrefhing and animating, it 
 " would fuffbcateand poifon all the world." 
 to this admirably ferve the perpetual gales 
 and frequent ftorms of wind, we value 
 Ventilators. much and juftly, the late invention of ven- 
 tilators, and are very thankful to thofe 
 who have favored the world with this inge- 
 nious and moft ufeful invention for clear- 
 ing (hips and other crouded ftrudlures of 
 the foul and noxious air that has been con- 
 tracted, and introducing that which is frefli 
 
 and
 
 EXERCISES. 117 
 
 and wholefo'me. this however is only ELECT.VJI. 
 
 very faint and (hadowy imitation of nature. v v"- ' 
 
 a mere trifling and defpicable benefit, great 
 as it is in itfelf, when compared with the 
 grand provifion in this refpect made by the 
 fovereign intelligence ; by means of which 
 the whole fyftem of air is at once with the 
 greateft facilitie, and without the leaft trou- 
 ble to the inhabitants of the world continu- 
 ally cleanfed and purified, and yet how apt 
 are we to employ our thoughts and conver- 
 fation in the admiration of thefe human 
 inventions, the imperfect copies only of 
 nature, while we overlook the benevolent 
 and wife intention of the fupreme opificer, 
 who with fuch exuberant goodnefs has 
 formed, contrived and adjufted every thing 
 for the benefit and good of man ? " and 
 *' does it not, my children, give you a 
 " very high and exalted idea of the divine 
 " goodnefs, to think of the amazing, in- 
 " expreflible number of mankind, and of 
 ' the inferior creatures, that have ever 
 " fince the creation been fubfifting in con- 
 " fequence of thefe happily eftablifhed. 
 " laws of nature continually upheld by the 
 " never-ceafing exertion of the great cre- 
 " ator?" *' the earth, as we have feep," fays 
 
 the
 
 u8 CATECHETICAL 
 
 LicT.vn.the Ffalmift, "is full of the goodnefs of 
 * -v -" the Lord." and if we do but confider the 
 magnitude of this earth thus replete with 
 goodnefs, what a' large, extenfive idea muft 
 we needs form of that gbednefs itfelf ? the 
 Globe. bulk or folid contents of our globe is no 
 lefs than two hundred and fixty thou- 
 fand millions of miles ; and all this pro- 
 digioufly wide extenfive fcene quite filed 
 with " goodnefs ;" an innumerable varietie 
 of birds, beafts, infects, reptiles, fifties, in 
 every clafs of which, and in every indivi- 
 dual of thefe clafles the moft exquifite 
 workmanfhip and contrivance apparent for 
 the accommodation of the animal accord- 
 ing to his particular habitation and mode 
 of living. add to all this the rich and 
 plentiful productions of the earth in its 
 minerals, vegetables and fruits, in the 
 formation and growth of all which there 
 are the moft evident marks of a kind and 
 benevolent intention, every thing is fitted 
 for bringing them to their proper degree of 
 perfection, and in all thefe productions 
 there is nothing but what has it's admira- 
 ble ufes. this or that upon an hafty view 
 may feem trifling or it may be noxious to 
 us ; but yet upon a nearer examination is 
 
 found
 
 EXERCISES. II9 
 
 found to be ufeful. thus we are told thatL EC T.vr. 
 
 the common thiftle, which grows by the 1 v <* 
 
 highway, is even more ufeful when re- 
 duced to afhes, than any other thiftle what- 
 foever in the making of glafs, from whence 
 we derive fuch a number of conveniencies. 
 ** does a nettle fting," fays one, " it is to 
 u fecure fo good a medicine from the rapes 
 " of children and cattle, does the bramble 
 " cumber a garden, it makes the better 
 ;c hedge, or if it chance to prick the owner, 
 " it will tear the thief, if hemlock be poifon 
 " to man, it is phyfic to fome-animals, 
 IC and food to another." nay, even to man 
 himfelf it fometimes proves extremely bene- 
 ficial by a proper mode of preparation, and 
 being taken in a certain quantitie only, 
 even in the very color of the grafs of the Colors, 
 earth, of the leaves of the trees, and the 
 vegetables of the ground, we have an ad- 
 mirable and very'convincing proof of the 
 goodnefs of the creator ; it being that very 
 one which is moft of all agreeable and plea- 
 fant to the eye, and which it longeft en- 
 dures ; and, if any other than that of green 
 had been the color of nature, we fhould 
 foon have found the higheft inconvenien- 
 cies arifing from it. 
 
 But
 
 120 CATECHETICAL 
 
 LECT.VII. But then this earth is far from being the 
 *" "" v'only fcene of nature, in which the divine 
 goodnefs exerts and difplays itfelf. from 
 the difcoveries that have been made by 
 aftronomical obfervations, it feems very 
 Other evident that the other planets belonging to 
 worlds. tne f ame f ] ar fyft em w ith our earth, are 
 like it inhabited, provifion feems to have 
 been made for that purpofe according to 
 their refpeHve diftances from the fun. 
 and from a provifion of this kind actually 
 difcovered to us, compared with what we 
 fee throughout the whole globe which we 
 ourfelves inhabit, we may juftly upon the 
 principles of analogic, and with the faireft 
 prcbabilitie, conclude that the fame kind, 
 gracious and benevolent order prevails 
 throughout each of thefe diflincl: and fepa- 
 rate worlds, and as according to the like 
 obfervations the fixed ftars are probably 
 fuppofed to be fo many funs having a pla- 
 netarie fyftem belonging to ea-ch, how pro- 
 digioufly, according to this juft and natural 
 reafoning or ground of analogic, is our idea 
 of the divine goodnefs extended ! however, 
 by confidering this earth of ours alone, 
 and attending to that prodigious bulk of it, 
 which has been already fpokea of, and 
 
 the
 
 EXERCISES. 121 
 
 the inceflant proofs of goodnefs that 
 been apparent in it ever fince the creation, v 
 and in every part of it, how can we pro- 
 perly exprefs our idea of fo much goodnefs 
 actually proved and appearing throughout 
 fo vaft an extent of fpace and duration, 
 but by calling it infinite ? thus from the 
 aftual effects of it are we taught to con- 
 ceive of this goodnefs as being fo great, fo 
 free, fo permanent, fo exuberant and over- 
 flowing, that it is impoflible we fhould 
 have too high a dependence upon it, or 
 raife our notions and apprehenfions too far 
 concerning it. it muft needs appear from 
 thefe confiderations, only to be a goodnefs ' 
 calling for our moft elevated and fervent 
 praifes, and laying a foundation for our 
 everlafting triumphs, furrounded as we 
 are with demon/orations of a goodnefs like 
 this, it is not enough to fay that downright 
 atheifm muft needs be the grofleft ftupidi- 
 tie. but a very lamentable degree of indo- 
 lence and lethargic muft it implie in our 
 intellectual and moral powers, not to have 
 our fouls moft deeply imprefled with an 
 affecting, lively fenfe of this divine and all- 
 fuftaining love, we are to judge, we fay, 
 of the goodnefs of a man by his actions 
 G and
 
 122 CATECHETICAL 
 
 LF.cT.vil.and conduct, in the divine actions and 
 Ui /- 'conduit then, what full and fatisfying proof 
 have we of that goodnefs, which is divine ? 
 of the degree of a fellow-creature's good- 
 nefs we judge by the number and im- 
 portance of his beneficent actions, accord- 
 ing to this manner of determining, what 
 language can be too ftrong, or rather what 
 words fuffice, to exprefs the true idea of 
 the benignitie and beneficence of that God, 
 who is good to ally and whofe tender mercies 
 are over all bis works? o then pralfe the 
 Lord with me^ and let us exalt his name toge- 
 ther, let us not look upon our acknow- 
 legements of the divine goodnefs only as a 
 decent compliment paid to the author of 
 our natures j but let us offer them cordi- 
 ally and affectionately, and with a devotion 
 correfponding as nearly as poflible to trie 
 inconteflable evidence we have of it. 
 
 A SERMON.
 
 EXERCISES. 
 
 Monday, Dec. 
 
 A 
 
 SERMON. 
 
 i TIM. Hi. 16. 
 
 And ivithout controverfie great is the myfterie of 
 godlinefs : God was man'ife/t in the Jlejh^ 
 juftified in the fpirit, feen of angels, preached 
 unto the Gentiles, believed on in the ivorld 9 
 received up into glorie. 
 
 E T no man, fays bifhop Hall, go 
 " JL/ about to entertain the thought of^ 
 " the great myfterie of godlinefs, but with 
 " a ravifhed heart, an heart filled with a 
 " gracious compofition of love and joy and 
 " wonder." tho' therefore much has been 
 faid in the world, and this too with great 
 heat anJ eagernefs, concerning the mean- 
 ing of the word myfterie, yet it is far from 
 G 2 being
 
 ,24 CATECHETICAL 
 
 SERMON, being my defign to enter upon any exami- 
 <- %~-~ nation of that debate, or any confiderations 
 of that kind at prefent. in reference to 
 our text, in which you perceive the word 
 to occur, I (hall leave every one to under- 
 ftand by it almoft what he pleafes. nor do 
 I apprehen.d the critical meaning of the 
 word to be a matter of any great importance 
 here, fo long as we rightly underftand the 
 thing that is denominated by it ; namely, 
 the fyftem of chriftianitie. here is fome- 
 thing called a myfterie. now whatever be 
 the meaning of this word, yet the apoftle 
 immediately precedes to give you a very 
 particular defcrij tion of.that which he calls 
 fo. and this ckfcription we may be very 
 well able to underftand, without determin- 
 ing why he calls it fo, or being able pre- 
 citcly to adjuft the fignification of fuch a 
 word, fome by the word myfterie feem to 
 intend that which is totally incomprehenf!- 
 ble, or a mere collection of words, which 
 have no meaning at all in them, but it is 
 plain this cannot be the interpretation of it 
 here j on account of that clear, explicit 
 y and very intelligible defcription, given of 
 what is called a myfterie. by this term, 
 however, may well enough be denoted 
 5 fome-
 
 EXERCISES. '125 
 
 fomething of which we know a great deal, SERMON. 
 but concerning which there is a great deal*" /"" ' 
 more that ftill remains to be known, and 
 in this fenfe chriftianitie may very juftly be 
 called a myfterie, without at all dero- 
 gating from the excellencie of it. nay, 
 the exprefiion does indeed imply fuch a 
 fuperior and confummate excellencie in it, 
 as is not to be at once, but only in the 
 gradual advance and progrefs of the under- 
 ftanding fully comprehended by the mind 
 of man. under this notion of chriilianitie 
 the apoftle himfelf- has given us a very exact 
 and lively reprefentation of it in another of 
 his eplftles ; that I mean to the Ephefians. 
 he there informs them of its being his ten- 
 der affectionate prayer to God in their 
 behalf, that " he would grant unto them 
 cc according to the riches of his glorie, to 
 <c be ftrengthened \viih might by his fpirit 
 te in the inner man, that Chrift might 
 <c dwell in their hearts by faith, that they 
 ft being rooted and grounded in love, may 
 *' be able to comprehend with all faints 
 " what is the breadth and length and depth 
 * c and height, and to know the love of 
 *' Chrift, which pafleth knowlege." here 
 you fee the apoftle fuppofes that there is a 
 G 3 great
 
 CATECHETICAL 
 
 great deal to be known concerning chrifti- 
 ''aHitie, even " the breadth and length and 
 " depth and height" of it, and yet that 
 on another account it u pafleth know- 
 " lege." that is to fay, there is fo much 
 to be known concerning^ it, that we can- 
 not even by the mod diligent flutiie attain 
 to the whole of that knowlege in the pre- 
 fent life, it pafles the limits of our prefent 
 powers, but this is very far from being 
 a reafon againft the ftudie of the gofpel. 
 on the contrarie, it gives us a very pleafing 
 view of this employment, it points out 
 chriftianiue to us as~a copious, inexhaufti- 
 ble fubject, in our contemplation of which 
 we ihall always be fure to meet with fome- 
 thing, that will be {till farther entertain- 
 ing and fatisfaclorie to the mind, beyond 
 the amount of that we have already difeo- 
 vered in relation to it. we can never grow 
 vearie of contemplating a fubjecl, which 
 is fo great and noble as to excede the full 
 comprehenfion even of the moft improved 
 and cultivated underflanding during this 
 ftate of mortalitie. on this account then 
 chriftianitie may juftly by St. Paul in our 
 text be called a myfterie. that likewife is 
 very naturally ftyled a myfterie, which ap- 
 pears
 
 EXERCISES. 127 
 
 pears even by what we do know and mod SERMON. 
 clearly perceive concerning it, to carry in*" -~v ' 
 it fuch an eminent degree of dignitie, excel- 
 lencie, ufefulnefs, worth and importance, 
 as cannot but excite our higheft admiration, 
 furpaffing, as it may feem to do, all that has 
 ever yet been difcovered in the kind, or 
 that imagination itfelf could have fuggefted. 
 and on this farther account how juftly may 
 Chriftianitie be faid to be myfterious ? what 
 an aftonifhing fcene of love does it exhibit? 
 how does it furprife and amaze our faculties 
 by that exuberance of goodnefs to which we 
 owe it ! and with what confummate and ad- 
 mirable wifJom is it as a religious inftitution 
 or moral firuclure contrived and modeled 
 for promoting the everlafting interefts of 
 mankind ! " o the depths both of the wif- 
 " dom and of the knowlege of God ! how 
 " unfearchable are his judgments, and his 
 " ways paft finding out !" the grandeur 
 and excellencie of this religious fyftem are 
 never enough to be admired ; never can 
 they be fufficiently extolled in our praifes, 
 thankfgivings and adorations on account of 
 them, well then, for thefe two reafons in 
 conjunction, may chriftianitie not only be 
 ftyled a myfterie, but a great one too. it 
 G 4 is
 
 128 CATECHETICAL 
 
 SRRMON. is a fyftem that furnifhes us with a copious 
 v-. v""'ancl inexhauftible fund of contemplation, 
 and at the fame time prefents to oiir view 
 in the feveral particulars of it, objects the 
 moft furprizing, full of dignitie, excel- 
 lencie and beautie, and beyond all compa- 
 rifon or adequate conception, interefting, 
 great and illuftrious. but what does the 
 apoftle mean by faying, " tuitbout con- 
 " trwerfie great is the myfterie of godli- 
 " nefsr" by the connexion to which I re- 
 fer you, as well as by the import of the 
 original word here made ufe of, it fhould 
 feem to have been his intention in this ex- 
 preffion to remind both Timothy and us of 
 that high degree of clear and unexception- 
 able evidence, with which the publication 
 'of the gofpel as a divinely authorifed fyftem 
 of religion was accompanied; that " de- 
 " monftration of the fpirit" which attend- 
 ed it, and in confequence of which it came 
 after a while to be eftablifhed over all the 
 world as a doctrine, not only apparently 
 interefting and important, but confefledly 
 true and well-attefted. but by no means 
 are we to pafs over that other character, 
 which the apoftle gives us of " this great 
 " myfterie." it is a 'myfterie ot godlinefs" 
 
 far
 
 EXERCISES. 129 
 
 far is he from fpeaking of it in this Ian- SIRMON. 
 guage-as if it were a thing at all furprifmg v ""^'"" "^ 
 that godlinefs fliould be the defign of chri- 
 flianitie, or the great end that was aimed at 
 by the publication and eftablifhment of it 
 in the world, from the efiential perfections 
 indeed of the divine being, we may moft 
 fafely conclude on the other hand, that this 
 only could be the ultimate view of it. but 
 the apoftle's intention here is to imprefs 
 our minds with the fentiment, that as god- 
 linefs is, and neceflarily muft be the great 
 end and ultimate defign of the gofpel, fb it 
 is in the whole fabric and conftrudtion of 
 it mod admirably fited to anfwer this end ; 
 that it is a difpenfation in the nature and 
 tendencie of it moft highly efficacious for this 
 purpofe ; a fcheme in the beft manner pof- 
 fible, and with the moft exquifite fkill con- 
 trived for promoting the interefl of pietie 
 in the heart and in the 'world. 
 
 But let us now precede to the particulars 
 of it as here fpecified by the apoiUe. " great 
 " then," he fays, <c is the mvfterieofgod- 
 ' linefs : God was manifeft in the flefli 5" 
 or, as we might with greater emphasis and 
 a more exadl conformitie to the original 
 read, a " God was manifeft in the fleflj, 
 G 5 " juftified
 
 CATECHETICAL 
 
 juftified in the fpirit, feen of angels, 
 < preached unto the Gentiles, believed on 
 " in the world, received up into glorie.'* 
 " a God," fays the apoftle,in the firft place, 
 " was manifeft in the flefh." it was not 
 God the fovereign father. ' him* no man 
 44 hath feen or can fee." it is one of the 
 peculiar attributes of his nature to be invi- 
 fible to mortal eye. but the God here 
 fpoken of was c< manifeft in the flefh." 
 he was " feen" of men as well as by angels, 
 it was not ^ then the God and father of our 
 Lord Jefus Chrift that is here faid to have 
 been " manifefted in the flefh." nor yet 
 was it on the other hand any of thofe infe- 
 rior beings the angels, any one of which 
 might neverthelefs upon becoming incar- 
 nate, in order to deliver fome fpecial mef- 
 fage of grace and mercie to mankind, and 
 giving authentic atteftations of his heavenly 
 miffion, have been. naturally enough ftyled 
 *' a God," fmce beings much Below them, 
 even magiftrates and earthly princes, are in 
 fcripture fo characlierifed and denominated. 
 but it is not, I fay, any one of this fublime, 
 angelical order that is fpoken of here in 
 our text; but a being inconceivably ex- 
 alted above them, even God the fon, or the 
 
 God
 
 EXERCISES. 131 
 
 God Chrift. he it is, he that " in the be- SERMON. 
 * c gining was with God, and" from 
 begining " was God." he it is that " was 
 " manifeft in the flefh, but juftified" the 
 apoftle adds "in the fpirit,"'by way of 
 contraft to the former exprefllon, and fo 
 both claufes are to be taken in conjunction, 
 in order to our entering fully into the fenfe 
 and meaning of them. " a God manifeft 
 " in the flefh," might fome be ready to 
 afk ; how can that be ! how could divinitie 
 and humanitie thus coincide and meet to- 
 gether ! why truly, fays the apoftle, " in 
 *' the flefh," in the external circumflances 
 and mere worldly condition of the perfon I 
 am here fpeaking of, fo little was there of 
 this divinitie apparent, that he was on the 
 contrarie numbered amongft the meaneft of 
 the people, he was not only <c in the 
 " flefb," but manifefted alfo in the loweft 
 circumftances of humanitie. he was not 
 only a man, " but a man of forrows, and 
 " acquainted with grief." others of man- 
 kind, as it was declared concerning him in 
 prophecy, " hid their faces from him" in 
 contempt, far from " feeing any form or 
 " comelinefs in him, " or any beautie," 
 that they' " mould defire him;" they 
 G 6 " defpifed
 
 132 CATECHETICAL 
 
 SERMON. " defpifed and rejected him." fo "little 
 y - -' a pp earance or manifeftation was there of 
 any inhabiting divinitie in the external cir- 
 cumftances of him, who was thus " ma- 
 " nifeft in the flefh." nevertheleft, " by 
 " the fpirit," by that fpirit of infallible 
 truth with which he fpoke, and that fpirit 
 of power by which this truth was attefted, 
 was his claim to divinitie,' and our afcrip- 
 tions of it to him fully juftified." by " this 
 " fpirit" likewife was he " juftified," or 
 his character afTerted, not only as being in 
 the original honors of his nature exalted 
 above angels and arch-angels, and the moft 
 glorious, elevated beings of all the heavenly 
 - hierarchic, but alfa as the prophet of God, 
 and as the appointed teacher, inftructor and 
 favior of mankind, thefe are fo many cha- 
 racters, which he himfelf affumed, whilft 
 here upon earth, and which his apoftles 
 afterwards did in the moft folemn and pub- 
 lic manner infift upon as belonging to him. 
 - for this reafon it was that " his name was 
 " called Jefus, becaufe he fhould fave his 
 people," the people among whom he was 
 born, as likewife all who fhould profefs 
 themfelves his difciples, and make the pro- 
 per improvement of his religion, of what- 
 ever
 
 EXERCISES. 
 
 ever age or country, " from their fins." 
 and in conformitie to a name at once fo 
 interefting, fo honorable and fo endearing, 
 he declared himfelf to be come into the 
 world that he might be " the light of it," 
 and that God had " anointed him to preach 
 " the gofpel to the poor, to heal the 
 broken hearted, to preach deliverance to 
 the captives," the captives of fin and the 
 Haves of vice, and recovering of fight " to 
 " the blind," the ignorant and deluded in 
 matters of religion, and in relation to the 
 true happinefs of man. to " fet at libertie 
 " them that are bruifed, to preach the ac- 
 *' ceptable year of the Lord." and in pro- 
 phecie it had been faid of him moft fuitably 
 to fuch a name, that in confequence of his 
 appearance, u the people, who fat in dark- 
 " nefs fhould fee great light, and that to 
 " them who fat in the region and fhadow 
 " of death, light fhould fpring up ;" of fo 
 much eftimation is light in the account 
 which the fcriptures give us of the gofpel- 
 falvation. a plain fign, that we ourfelves 
 have not a right apprehenfion of it, when we 
 can allow ourfelves in defpifing the light of 
 divine truth, and can be content to live in 
 almoft the grofleft ignorance of it, rather 
 
 than
 
 134 C ATE-CHE TI C AL 
 
 SERMON., than be at the pains required in order to 
 being acquainted with it. in cor- 
 refpondence likewife to this name or cha- 
 racter, with which even at his birth he had 
 been inverted, he declares that when he 
 fhould " be lifted up on the crofs," this 
 fhould be in order to " draw all men unto 
 *' him," and that he might by expiring 
 upon it " give his life a ranfom for many j" 
 and that the blood, which there flowed 
 from his pierced hands and feet and fide, 
 was " filed for many for the remifiion of 
 " fins." accordingly he elfewhere afTumes 
 to himfelf the power or authoritie of giving 
 eternal life. " I give," he fays, * c unto my 
 " fheep eternal life, and they (hall never 
 " perifh, neither fliall any pluck them out 
 " of mine hand, my father, who gave 
 " them me, is greater than all j and none 
 " is able to pluck them out of my father's 
 " hand. I and my father are one." as it 
 is he that gave them to me, we are in this 
 refpecl one. and the promifed falvation 
 of my fheep is fecure in mine hands, be- 
 caufe it is fo in the hands of that fovereign 
 deitie, who has commited them to my 
 care ; and who is too good, too wife, too 
 mightie, ever to permit that truft to be 
 
 defeated.
 
 EXERCISES. 135 
 
 defeated, fuch are the powers laid claim SERMON. 
 
 to even by him, who, when he took upon v r ' 
 
 him our nature, appeared in " the form of 
 " a fervant :" but yet in all thefe claims 
 has he been " juftified by the fpirit j" that 
 is, by thofe " figns and wonders and divers 
 " gifts of the hol^ ghoft," from which is 
 arifing fo ample a teftimony to the truth 
 of his million, and confequently of thefe 
 claims, our favior likewife, tho' according 
 to his appearance or manifeftation " in the 
 " flefli," he " made himfelf of no reputa- 
 " tion," yet how fully was he " justified" 
 to the impartial and difcerning eye by that 
 fpirit of pietie and love, which animated 
 all his conduct, in which we have exhibited 
 to our view a character not only juflified 
 from reproche, not only raifed above con- 
 tempt, but appearing in the higheft de- 
 gree venerable, fair and lovely, well may 
 he be faid to have been juflified in the 
 - fpirit, in whofe fpirit there was abfo- 
 lutely " no guile." not the leaft defect in 
 point of moral temper, but every thing that 
 was perfective of it. in the character like- 
 wife, which he aiTumed as the prophet of 
 the moft high God, how amply did \\e juf- 
 tifie his claim, not only by the miraculous 
 
 powers
 
 136 CATECHETICAL 
 
 SSRMON. powers which he exerted, but likewife by 
 *"" v~-' the- very fpirit it.felf and genius of that reli- 
 gion, which they were intended to confirm, 
 a religion fo worthy of God, in 'the higheft 
 degree honorable to all his perfections, and 
 in the moft direct, immediate and efficaci- 
 ous manner conducing to the welfare and 
 fupreme felicitie of man, and thus by its 
 native fpirit and intrinfic excellence recom- 
 mending itfelf and its divine author to our 
 warmeft approbation and molt cordial ac- 
 ceptance, it is added, " feen of angels." 
 but where, it may be afked, lies the wonder 
 of that ? had he not been feen of them be- 
 fore ? yes ; but never ' in flefh." it was 
 a new and aftonifhing fight to thefe angelic 
 beings to fee this God " manifefted in 
 " the fled j" him, whbfe heavenly dig- 
 nitie fo far fuperior to their own, they had 
 been wont to gaze at with fo much wonder 
 and holy admiration ; this very being they 
 now with equal aftonifhment fee taking up 
 his abode amongft mortal men, defpifed, 
 reviled, perfecuted, afflicted, expofed to all 
 manner of labors, fatigues, pains and tor- 
 tures, and here, as it {houla-feem, lies the 
 force and emphafis cf this claufe in our text, 
 it is faid indeed, only " feen of angels." 
 
 but
 
 EXERCISES. 137 
 
 but the apoftle knew that every reader muft SERM 
 immediately add in his own reflexions ; 
 with wonderj feen with admiration and fur- 
 prize, and the fentiment was probably in- 
 troduced in order to heighten and aggran- 
 dize our ideas of the condefcenfion of the 
 fon of God in becoming incarnate, nor 
 could any thing have been more naturally 
 adapted to this purpofe than the pointing it 
 out as being the object of wondering con- 
 templation to thefe high angelic orders, but 
 he was alfo in the fourth place, " preached 
 <c unto the Gentiles.'* his manifeftation 
 <c in the flcfh" was inten'ded to be a general 
 difFufive good ; and to carry in it a moft 
 lively difplay, fpecimen, emblem and proof 
 of that foverei^n, divine and univerfal good- 
 'nefs to which we are indebted for it. and 
 this, tho' it cannot but appear to us as 
 being in the higheft degree agreeable to all 
 our natural notions and moft obvious rea- 
 fonings concerning the divine perfections, 
 was matter of no little aftonifhment to the 
 Jews, they were ftrangely limited and con- 
 tined in their ar7ecr.ions towards mankind, 
 and were therefore difpofed to afcribe the like 
 limitations even to the divine benevolence 
 itfelf i to look upon the Gentiles, all men 
 
 but
 
 138 CATECHETICAL 
 
 SERMON, but themfelves, as being in a manner aban 
 ' ' doned and forfaken of God, and, their own 
 nation only, as being his favorites and the 
 objects of his delight ; infomuch that they 
 never once thought that the Mefliah was to 
 be the favior of any befides the Jews, ar.d 
 it was one of their greateft objections to his 
 gofpel, that he profelfed to come into the 
 world that he might be the redeemer of all. 
 and for this reafon it is exprefsly fpoken of 
 in another part of this apoftle's waitings as 
 a myfterie j that " the Gentiles fliould 
 <c be fellow heirs and of the fame bodie" 
 with the Jews, " and partakers" as well as 
 they " of his promife in Chrift by the gof- 
 " pel." a myfterie, which, how unwel- 
 come foever it might be to Jewifli preju- 
 dices, partialitie, felfifhnefs and bigotrie, 
 we ourfelves have the higheft reafon to re- 
 joice in, and with the devouteft affection to 
 be thankful for. fince it is in confequence 
 of this very difpenfation that we now enjoy 
 fuch ineftimable and glorious privileges ; 
 and have Chrift amongft us in order to the 
 having " Chrift within us as the hope of 
 * c glorie." but farther fifthly, he was not 
 only " preached unto the Gentiles," but in 
 confequence of this actually " believed on
 
 EXERCISES. 139 
 
 " in the world." we call that amidft the SERMON. 
 events and occurrences in life " a myfta-' *~~^ 
 c< rie," which, according to all human ap- 
 pearance and probabilities, was very un- 
 likely to have happened, this particular 
 claufe of our text therefore is moft natu- 
 rally introduced by the apoftle when fpeak- 
 ing of chriftianitie under the notion in ge- 
 neral or idea of a myfterie. it was a fcheme 
 or difpenfation that carried in it one entire 
 contradiction to all the prevaling cuftoms 
 and eftablifhed modes of the world. " to 
 " the Jews it was a {lurnbling-block, and 
 " to the Greeks foolifhnefs." all the wif- 
 dom and power, all. the paflions and preju- 
 dices of mankind were armed againft it. 
 fo that according to all human appearances, 
 " God manifeft in the flefh" might have 
 been <c preached to the Gentiles," but could 
 fcarce have been " believed on in the 
 <s world." yet mightie was the power of 
 God to the " pulling down of thefe ftrong 
 " holds." and therefore was he not only 
 * e preached unto the Gentiles," but likewife 
 <c believed on in the world." he that dur- 
 ing his abode upon earth was called in con- 
 tempt " the fon of a carpenter," reviled 
 as a " glutton and a wine-biber, accufed 
 
 as
 
 HO CATECHETICAL 
 
 SERMON. as a blafphemer, treated as a madman," 
 * ""* 'and charged with c< having a devil," and at 
 length put to death thro* the prevalence of 
 enraged and virulent malice as a malefac- 
 tor, was afterwards " believed on in the 
 " world," and that not in fome fmall part 
 of it only, but throughout every region, 
 territorie and quarter of the earth, as " a 
 " God manifeft in the fiefh j" had every- 
 where churches founded in his name, fo- 
 lemnities appointed to his honor, and hearts 
 devoted to his fervice. <c fo mightily did 
 " the 'word of God prevail." with fomuch. 
 reafon may we fay, " this is the lord's 
 " doing, and it is marvelous in cur eyes." 
 but to heighten an J complete the grand idea, 
 \vhich it was the apoftle's defign in this 
 pafiage to give us of the fplendor and dig- 
 nitie of the gofpel-fcheme, and of the 
 amazing glories that centered in the perfon 
 of its adorable author ; he adds in the fixth 
 and laft place, " leceived up into glorie.'* 
 once he was manifefted * e in the flefli," 
 appeared in the loweft form of humanitie, 
 and " being found in fafliion as a man, he 
 " humbled himfelf." humiliation indeed ! 
 for he {< became obedient unto death, even. 
 " the death of the crofs." but behold how 
 
 foon
 
 EXERCISES. 
 
 foon the fcene is changed. direct your 
 wondering eyes and aftonifhed hearts to the 
 honors with which he is now inverted, he 
 has been long fince " received into glorie. 
 " God has highly exalted him, and givea 
 " him a name above every name, that at 
 ec the name of Jefus every knee fliould 
 " bow." he that was " defpifed and re- 
 " jeered of men," is now adored by angels, 
 and feated at the 4t right hand" of the fove- 
 reign father's throne." that, faid our favior 
 once, while here on earth, which is highly 
 efteemed " ainongfl: men, is abomination in 
 ' the fight of God." here we fee with 
 what abundant reafon we may reverfe the 
 maxim, and fay, that which is defpifed and 
 of no reputation in the fight of men, carries 
 In ft the higheft value, merit and accept- 
 abienefs in the fight of God. reflecting 
 methinks upon thofe heavenly glories, with 
 which the favior of the world is now in- 
 vefted, our gratitude for all the condefcen- 
 fioris of his wonderful incarnation and dying 
 love fhould inftantly break forth into fongs 
 of congratulation. BLESSED JESUS; we 
 rejoice in thefe thy triumphs, in thefe thy 
 fplendid honors, in that illuftrious crown 
 thuu weareft, and which commands the 
 
 reverence
 
 i 4 2 CATECHETICAL 
 
 SERMON, reverence and fubje&ion of all the angelic 
 v " '"""-''hofts. , we join their fongs. we gladly take 
 our part in their hofanna's, and fay with 
 them: " worthy art thou, the lamb that 
 " was flain, to receive riches and bleffing 
 " and honor and glorie and power." we 
 adore the divine munificence and love, 
 which has thus glorioufly rewarded that 
 unwearied compaffion of thine, which was 
 exerted for our fakes, and by thefe re- 
 joicing, grateful fentiments we feel our- 
 felves, indulge thou condefcending favior, 
 indulge us in the thought, we feel our- 
 felves to become partakers in thy renown, 
 but yet after another fort, not exclufive of 
 this our prefent kind of joy, but additional 
 to it, and perfective of it, we hope ere long 
 to be fharing in thy blifs and honors, for 
 bv the gracious promifes of thy word we 
 are taught to believe that thou art " en- 
 *' tered within the veil as our forerunner.'* 
 this " hope thou haft fet before us," that 
 " it might be the anchor of our fouls both 
 <c fure and ftedfaft." and in thy life-time 
 here on earth thou waft pleated to pray for 
 us in thefe encouraging, animating terms ; 
 that we " might be with thee, where thou 
 " art, to behold the glorie which thou 
 
 hadft
 
 EXERCISES. 143 
 
 <c hadft with the father before the world SERMON. 
 tc was." blefled Jefus, our fouls are af- * "V ' 
 piring after and longing for it." " come 
 <c Lord Jefus, come quickly." and as an 
 earned of this our promifed inheritance, 
 o that thou mayeft now be manlfefted to 
 each one of us by the efficacious influence 
 of thy gofpel upon our hearts. " take 
 " unto thyfelf thy great power" and reign 
 within us. let us not content ourfelves 
 with hearingthisblefied gofpel " preached," 
 as thro' the indulgent grace of heaven is 
 flill the privilege enjoyed among us of the 
 Gentile ftoclc. but may its vital influences 
 be feeled by every power and affection of 
 our natures, and as we are now profeffing 
 in the fight of God and by the folemnities 
 of his worfhip, to rejoice that thy name is 
 " believed on in the world," let us mani- 
 fefl the finceritie of thefe our folemn pro- 
 feilions, by fuffering this faith to " work" 
 in our hearts " by love." never, never let 
 it be faid, to the aftonifhment of the whole 
 angelic world, that the only-begotten of 
 the moft high did " manifeft himfelf in 
 flefti" purely and alone for our fakes, and 
 that yet we have defpifed the offers even of 
 fuch condefcending love, and have chofen 
 
 rather
 
 144 CATECHETICAL 
 
 SERMON, rather to renounce our favior than our lufts ! 
 *"*""" v "~""''and as we profefs to emulate the angelic 
 hoft in the celebration of thy praifes, and 
 to make it our ambition to be hereafter like 
 them, may it be the matter of our moft 
 diligent and attentive ftudie to be like to 
 them, and like to thee in puritie and inno- 
 cence of foul even now ; knowing as we do, 
 that for this end thou " gaveft thyfelf for 
 " us, to redeem us from all iniquitie, and 
 " to purifie unto thyfelf a peculiar peo- 
 " pie, zealous of good works," and that 
 " without holinefs no man ihall fee the 
 "Lord." 
 
 LECT-
 
 EXERCISES. 145 
 
 LECTURE VIII. 
 
 WE have already endevored to givCLrc. VIU. 
 you fome account of thofe proofs,' <-' 
 which we have of the divine goodnefs in 
 the vifible works of the creation j their 
 order and their general tendencie to utilitie 
 and happinefs. and I think thefe proofs 
 muft needs appear to thofe, who duly, dili- 
 gently and impartially attend to them, 
 to amount to a ftrict and proper demon- 
 ftration of fuch a goodnefs in the deitie, 
 as we and the reft of our fellow-creatures 
 of mankind may fafely confide in with joyful 
 refpecl: to all our higheft interefts, and by 
 the exertion of which we may firmly be- 
 lieve thefe will be in the moft effectual 
 manner provided for. but there are ftill 
 other arguments to be infifted upon, which 
 afford a very high degree of additional evi-viev.-. 
 dence in the point before us. and furely 
 we cannot have too much ; or be content 
 that any thing tending to heighten the 
 proof fhould be omited. it is here, pro- 
 perly fpeaking, that our all is at ftake. if 
 God be indeed infinitely and unchangeably 
 H good,
 
 146 CATECHETICAL 
 
 LEC. vin.good, then may I addrefs myfelf to you 
 . anc j to y OU j n particular, my good 
 children j and afiure you that all things 
 flr* ^carj. -whether Paul or dpollos or Ce- 
 " pbas, any of your fellow-creatures, with 
 " whom you may have particular con- 
 <e nexions ; or the -world, or life or death^ 
 " or things prefent^ or things to come ; all 
 " are yours, that is, by this prefiding and 
 " all-direcling gocdnefs of the deitie, they 
 " will be made to turn to your account. 
 " and you may be, as St. Paul declares he 
 *' was, fully perfuaded that neither death nor 
 tl life^ nor angels nor principalities nor pow- 
 *' ers> nor things prefent nor things to come, 
 fl nor heighth nor depth nor any other creature^ 
 tc Jhall be Me to feparate us from this hve of 
 " God-> -which is in Cbrift Jefus our Lord;" 
 havingby this great and moit illuftrious mef- 
 fenger of peace and mercie been fo amply 
 difplayed and fo fignally ratified and con- 
 firmed. I will therefore precede in my en- 
 devor to corroborate the belief of this 
 divine goodnefs by fuch other arguments as 
 I juft now refered to, and which have not 
 as yet been infiftcd upon in this our ftated 
 inquirie, relative to that and other fubjecls 
 naturally connected with it, now there is 
 5 feme-
 
 EXERCISES. 147 
 
 fomething like what is called an argument LEC. vnr. 
 a priori that may be produced to this pur- V""" v ~"""* 1 
 
 r . J r Argument 
 
 pofe j that is, there is an argument to be priori. 
 drawn in proof of the divine goodnefs in- 
 dependent of any actual effects of it, as 
 difcerned by us, and which is wholly 
 founded upon thofe other attributes, which 
 we cannot but afcribe to the divine and 
 fovereign nature, fuch for inftance as the 
 divine power and wifdom, and the inde- 
 pendent happinefs of the divine being, the 
 latter of thefe we fhall immediately fee to 
 follow upon the former two. our prefent 
 argument therefore, we will, if you pleafe, 
 ftate as follows : in confequence of this 
 originate, felf-drived and independent 
 happinefs of the divine being, and the 
 having it in his power with the utmoft 
 eafe and in the higheft perfection to accom- 
 plifh ail his views and purpofes, it ismani- 
 feft that all thofe occafions and fources of 
 evil difpofitions that we know of towards 
 other beings are excluded. <l my dear 
 " children, you have, I dare fay, fo good 
 <c an opinion of the reft of your fellow- 
 " creatures, as to imagine there is none of 
 " theni that would do either you or any 
 " man any harm purely for the harm fake, 
 H 2 "or
 
 i 4 8 CATECHETICAL 
 
 LEC. vili." or were there not fotne temptation or 
 *' ""v '" feducement inclining him to it; or were 
 " it not for fome preceding perverfenefs 
 " and corruptnefs of temper." rafhnefs, 
 revenge, envy, ambition, pride, the love 
 of mining in the world, of excrcifing 
 power and appearing to be poflefied of it, 
 care and the fretfulnefs it occafions, oppo- 
 fition of interefts, inordinate defires, lofles 
 and difappointments creating regret and dif- 
 gufts; thefeand the like are the fources of evil 
 difpofitions and actions amongmen. nor do 
 we ever fuppofe any one to be malignant 
 by nature, even the devils became fo out 
 of pride and envy ; and were fo far from 
 being originally malicious or evil in their 
 nature, that they were indeed as we know 
 in their firft ftation the innocent, pure and 
 holy angels of God. and would it not be 
 very ftrange that the creator of the world 
 fhould be the only exception to this rule ? 
 yet muft this needs be the cafe if he be not 
 good, becaufe none of thofe fources of 
 malevolence, which wejuft now mentioned, 
 can have any place with refpeft to the 
 deitie on account of his infinite power and 
 wifdom and independent happinefs. the 
 deitie muft either be a benevolent being, or 
 
 elfc
 
 EXERCISES. 149 
 
 elfe malevolent and ill-defigning. and ifL*c. viu. 
 none of the feveral caufes and fources 
 malevolence or ill-will which we can pofii- 
 bly conceive of, or imagine, can with refpect 
 to the deitie have any place at all ; and if ' 
 on the contrarie there be nothing that we 
 know of which in like manner excludes 
 the idea of goodnefs as an attribute belong- 
 ing to his nature ; this furely we are to 
 afcribe to him. thefe however are confi- 
 derations, which naturally tend to heighten 
 and confirm our idea of this divine good- 
 nefs ; fuppofing it to have been already in, 
 the general proved, as in fact it has been, 
 from the actual effects of it. for a felf- 
 exiftent being, that is continually and 
 every where doing good, muft needs be by 
 nature good, now what is it that hinders 
 the goodnefs of great numbers among our 
 fellow-creatures, of which we are witnef- 
 fes, from rifing to an inconceivably higher 
 degree than human goodnefs ever yet at- 
 tained to, but one or another among thofe 
 things, which have been mentioned as the 
 fources of a malignant and evil difpo- 
 fition. hence thofe defects and blemiflies 
 that we obferve even in the beft of human 
 characters, in fome of which benevolence 
 H 3 and
 
 i 5 o CATECHETICAL 
 
 LEC. vm.and good-will would appear with a moft: 
 v -/' 'aftonifhing luftre, were it not for the op- 
 pofition it meets with, the depreflion it is 
 fubje<t to, and the impediments that lie in 
 the way of it, arifmg from the evil tem- 
 pers of others, and the difturbances which 
 thefe occafion in their own breafts. frut every 
 thing of this kind being abfolutely and of 
 neceffity excluded from our idea or notion 
 of deitie, it being abfolutely impoffible that 
 any the leaft impediment whatfoever fhould 
 interrupt the free, exuberant flow of divine 
 i . .b.enevolence, this naturally tends to give 
 vis the largeft apprehenfions of its exten- 
 fivenefs and permanencie. it is not unu- 
 fually obferved that men are then moft dif- 
 pofed to communicate happinefs, when they 
 are moft of all eafie, happie and contented 
 in themfelves3 and in the preceding re- 
 flexions we fee fome ground for an obferva- 
 tion like this. God then muft be infinitely 
 and immutably good, becaufe he is infinitely 
 happie. 
 
 Other But fecondly, a very ftrong argument 
 
 may be drawn in proof of the divine good- 
 nefs from that which is actually exifting 
 among other beings, in the fame manner as 
 we proved the divine power and the divine 
 
 wifdom.
 
 EXERCISES. 151 
 
 wifdom, from the actual exiftence of povverLEc. vnr. 
 and wifdom as the qualities of other beings. v v ' 
 " I hope, my children, you have not.for- 
 <c got that argument, it was (hewn, you 
 " know, that God muft needs have more 
 " power than any one man, becaufe every 
 *' man's power is derived from him ; and 
 " for the fame reafon he muft have more 
 " power than the power of all mankind put 
 " together j and for the fame reafon ftill 
 <c more than all the power of angels added to 
 * c this intire fum or aggregate of human 
 " power, becaufe of all angelic power as well 
 " as human,, he alone is the fource." in 
 like manner it was argued with refpect to 
 the divine wifdom. nor can any thing more 
 directly tend to fix and afcertain our ideas 
 of the greatnefs of the divine power and of 
 the extent of the divine wifdom, than the 
 attending to and revolving in our mindsproofs. 
 fome fuch reflexions as thcfe. but now in 
 the very fame manner may the goodnefs of 
 God be proved, not only to be a real attri- 
 bute of his nature, but likewife to be inex- 
 preflibly large, free, copious, and in the 
 higheft degree perfect. " you, my dear 
 " children, I dare fay, would do every 
 " thing that lies in your power to make 
 H 4 " another
 
 i 5 2 , CATECHETICAL 
 
 LEC. viii.cc another being happie. and you have, I 
 ~~*~" >(t doubt not, the fame opinion of your fel- 
 " low-children, of your parents, and of vaft 
 *' numbers of your acquaintance." now, 
 it" all this goodnefs were, as it were, laid 
 together, and fuppofed to conftitute the 
 temper and difpofition of fome one among 
 mankind, and to it were added in order to 
 conftitute ftill the temper of fome one be- 
 ing, the goodnefs of all the moft fublimely 
 generous fouls that ever lived upon earth, 
 the goodnefs of all the angels and hofts of 
 heaven ; in fhort, every degree of goodnefs 
 from the higheft to the loweft, that was 
 ever poflefled by any rational or moral 
 agent whatfoever, would it not form a 
 moft amazingly perfect character of good- 
 nefs ; a goodnefs which could never be ex^ 
 haufted, never fail or difappoint our ex- 
 pectations f now nothing can be more evi- 
 dent than that the divine and fovereign 
 being muft be pofleffed of a degree of good- 
 nefs beyond what this whole aggregate of 
 love and benevolence would amount toj 
 this whole fum of goodnefs belonging to 
 all other natures whatfoever, being in fafc 
 derived from and communicated by him. 
 for he is the author and giver " of every
 
 EXERCISES. 153 
 
 <{ good and perfect gift." the very quan- Lzc - Vi i f - 
 tity therefore or fum of goodnefs a&ually' ^'^ ~ 
 fubfifting among other beings is a direcl: 
 and of itfelf fufficient proof of his perfect 
 goodnefs. and indeed what more naturally 
 to be imagined, than that the fupreme 
 creator fliould make thq rational and moral 
 agents, which he produces, in the image of 
 himfelf? if the devil, for inftance, had it 
 in his power to make other beings, where 
 would be the wonder, if he (hould fill their 
 hearts with fpite and malice in his original 
 formation of them ? as God therefore in 
 his creation " has written the contrary law - 
 " of Jove upon our hearts," we may from 
 hence certainly conclude that his own moral 
 nature is the direct contrary to that of 
 malevolence, namely kind and gracious, 
 even the inanimate creation bears the image 
 of God's goodnefs by its univerfal tendencie 
 to good, which would be altogether unac- 
 countable, if the author of it were not good, 
 but man is the ftill nearer and more exa& 
 imageof deitie, by having thevery difpofition 
 itfelf of goodnefs infufed into his nature, 
 and the "law of kindnefs'* infcribed upon 
 bis heart. 
 
 H 5 But
 
 154 CATECHETICAL 
 
 LEC.VIII. But there is, thirdly, another thing re- 
 '^ ~ r ~ 'markable in the conftitution and frame of 
 man, which feems ftrongly to evince the 
 goodnefs of his creator, and that is, that 
 we are not only fo formed as to be difpofed 
 to do good ourfelves, and to be in our in- 
 Moral ad- clinations kind and benevolent, but like- 
 wife to love and admire goodnefs in others, 
 and to hate its contrarie. now this is a 
 ftrong proof of the goodnefs of our creator 
 in two different views, firft, as it has fo 
 apparent and powerful a tendencie to the 
 production of general happinefs, by encou- 
 raging goodnefs in others, and animating 
 the temper in ourfelves. and then, fecond- 
 ly, if God were not good but the reverfe, 
 and one or other he muft be, he would, by 
 this conftitution of us, have made us with 
 a difpofition to hate himfelf j which it is 
 not ftirely to be imagined he would do. 
 Moral again, fourthly, in the moral order of things 
 dcr * relative to mankind, it is obfervable that 
 they are not only fo conftituted as to pro- 
 duce goodnefs and the love of goodnefs, 
 but alfo to reward and honorably to diftin- 
 guifh it. ~" tho* the juft and the unjuft, 
 " the unthankful, as well as the good," 
 {hare in the common mercies of providence, 
 
 yet
 
 EXERCISES. 155 
 
 yet are the good in proportion to thelffPc. vin. 
 goodnefs diftinguifhed by peace of confci-' 1 v--^ 
 ence, by reputation, by well ordered and 
 profperous affairs, (a} by lively expecta- 
 tions and animating profpe&s. now what 
 can be more unlikely than that a being, 
 who was not himfelf good, who did not 
 love and delight in goodnefs, fhould fo plan 
 and regulate his own conftitution of things, 
 as that in the feries and order of them this 
 quaiitie fhould be fo perpetually rewarded 
 in others ? I here take it for granted that 
 fuch is the conftitution of man as we have 
 now been reprefenting it to be. the proof 
 of thefe things will naturally come to "be 
 treated of in that other part of our intended 
 feries of difcourfe, of which "man himfelf 
 is to be the fubjecl. and I think from all 
 that has been faid concerning his inward 
 conftitution and moral frame, from his 
 bodily ftru&ure and organization, from the 
 harmonic and friendly tendencie fo vifible 
 H 6 and 
 
 (a) Take this for a truth, to which oracles 
 are fables ; that never any man commits a fin 
 to fhun an inconvenience, but one way or other, 
 foon or late, he plunges himfelf by that aft 
 into a far worfe inconvcniency than that he 
 would decline, Beyle on l'uj?omarj Swearing, 
 p. 4 j.
 
 156 CATECHETICAL 
 
 LEC. viii. and confpicuous in every part of the anr- 
 v ' ""v "'mal creation, " the heavens above, the 
 " earth beneath," and the waters of the 
 mightie ocean, it muft needs be evident, 
 that there cannot be any truth more clearly 
 and firmly eftabliftied than this of the divine 
 benevolence, and I have been the larger 
 in treating upon this particular attribute of 
 the deitie, not only on account of its tran- 
 fcendent moment and importance accord- 
 ing to its own immediate nature, being the 
 great center of all our hopes, that without 
 which all the feeming lovelincfs of nature 
 would be but rudenefs and deformitie ; but 
 likewife becaufe this being once clearly 
 Moral at- eftablifhed, the other moral attributes of the 
 -tributes dj v i ne nature are proved of courfe, being 
 indeed neceffarily involved in the true idea 
 or notion of this ; fo that it will be even 
 altogether needlefs to produce any diftindl 
 arguments in confirmation of them, nor 
 indeed fhould we be able to produce any to 
 this purpofe, butwhatwould have their foun- 
 in dation in that goodneis already proved, and 
 
 be derived from the fuppofition of it. all 
 therefore that we have here to do, is to 
 Ihew briefly, how it is that thefe other at- 
 tributes jdo all of them fiov/ out of this; 
 
 con-
 
 EXERCISES. 157 
 
 conftituting as it were fo many parts orLsc.vm. 
 branches of it. thus for example, if God**" v ' 
 be infinitely and immutably good, he mufts enera ^ 
 of neceflitie be infinitely and immutably 
 holy. " for I fuppofe, my good children, 
 " your idea of holinefs is this ; that it 
 " confifts in the approbation and love of 
 *' goodnefs both in our own character and 
 c< in that of other beings, and in an an- 
 " fwerable diflike of its contrarie; an aver- 
 ** fion to every thing that would taint or 
 " corrupt the moral character, and make it 
 " to degenerate towards the temper of 
 " malignitie or ill-will." the more firmly 
 likewife the temper of goodnefs is efta- 
 blifhed in any moral agent, and the lefs 
 likelyhood there is of his ever deviating 
 from it, fo much the more holy do we 
 efteem him. now on all thefe accounts, if 
 God be an infinitely good and gracious be- 
 ing, it cannot but follow, that he is an infi- 
 nitely pure and holy being, becaufe we fee 
 that goodnefs among men in proportion to 
 its prevalency in the mind and temper natu- 
 turally and unavoidably excites a love of 
 and complacencie in the like character, 
 wherever we behold it ; an hatred of its 
 contrarie, and a generous indignation at 
 
 the '
 
 i 5 8 CATECHETICAL 
 
 VIII. the obferved indulgence of malignitie and 
 I -will. " God therefore muft, as you 
 " know, my dear children, the fcripture 
 " exprefles it, be a being, who is of purer 
 < eyes than to behold iniquilie^ that is, with 
 ** approbation, or otherwife than with the 
 " higheft abhorrence and difpleafure. and 
 " on the contrary he muft be a being who 
 " loves right eoufnefs and righteous perfons. 
 " fo that to all good people there is the 
 <c greateft comfort to be derived from the 
 *' confideration of the divine holinefs, as 
 * we mail hereafter have cccafion to mew 
 " you more particularly." and then laftly, 
 as nothing can be more evident, agreeably 
 to what has juft now been infifted upon, 
 than that the more firmly any one is rooted 
 and grounded, in love, fo much the lefs like- 
 lihood there is of his ever deviating into 
 the contrary temper j that being who " is 
 "Jove" itfelf, pure and infinite love, and 
 the origin both of all that happinefs and 
 of all that benevolence, that is any-where 
 exifting throughout the whole fcene of 
 nature, muft needs be at an infinite remove 
 and diftance from all moral depravation ; 
 that is to fay, he muft be infinitely holy, 
 fo that there cannot be a poflibilitie of the 
 
 leaft
 
 EXERCISES. 159 
 
 lead defle&ion in his nature from what isl-ec, vin. 
 purely and confummately good, (a) and v 'v -' 
 then again, as to the juftice of God, " if 
 " you are fatisfyed and convinced, as my 
 " dear children I hope you are, that he 
 "' is infinitely good, you may be very fure 
 " that his juftice does not mean crueltie 
 ** and revenge, or the punifhing offenders 
 " with the utmoft rigor and extremitie of 
 " power ; for all this is dire&ly contrary ' 
 " to the plain, eflential idea or notion of 
 " goodnefs. and therefore, if this were 
 ** the meaning of God's juftice, you would 
 *' by afcribing it to him, deprive him of 
 " his goodnefs." but God is good as well 
 as juft; and therefore we are to form fuch 
 a notion of his juftice as is compatible and 
 confident with his goodnefs. nay, from 
 his goodnefs we fhall be certainly able to 
 infer his juftice according to the genuine 
 and true idea of it. thus for inftance, a t 
 good king that loves his fubjefts, will for 
 that very reafon, and becaufe he is fo, and 
 for no other reafon, take care that juftice 
 
 fhall 
 
 (a) The holinefs of God/' Dr. Clarke 
 defines to be " in general, that difpofition of 
 " the'divine nature, by which he is infinitely re- 
 " moved from all moral evil nvbatfoe<ver." See 
 his Sermons, Vol. II. Serin. VIII. p. 178.
 
 160 CATECHETICAL 
 
 LEC. Vlll.fhall be duly adminiftered throughout his 
 *~ ~ r ~"-' kjngdom, and that wholfom laws (hall 
 be well and faithfully executed, in like 
 manner the laws of God's moral govern- 
 ment are calculated for the good of thofe 
 who are the fubjects of it, to which, in con- 
 fequence of his goodnefs, he had a fole view 
 in the original eftablifhment of it. and for 
 the fame reafon he will be juft, that is, he 
 will inviolably adhere to thcfe laws in his 
 continued government of the univerfe. they 
 are calculated for the good of the univerfe. 
 to depart from them therefore would not be 
 goodnefs but the contrary, befides, mercie 
 or forgivenefs, ff my good children, you 
 ** know, is another attribute of the deiti-e. 
 " you muft therefore needs form fuch an 
 <c idea of the divine juftice as fhall be con- 
 *' fiftent with mercie, that is, with the 
 " forgivenefs of offenders upon their re- 
 " pentance. and that mercie is indeed in 
 " this fenfe a real attribute of deitie, you 
 " cannot but be fenfible muft immediately 
 *' follow from his goodnefs. you know 
 " very well, that the higher opinion you 
 " have of any one's goodnef?, the more 
 " certainly and joyfully you can depend 
 " upon receiving forgivenefs from him^ if
 
 EXERCISES. 161 
 
 ever you happen to offend him, 
 *' fignifying a fuitable and juft concern for 
 " having done fo. you take it for granted 
 " that he mud be merciful and forgiving, 
 " becaufe you know him to be good, if 
 " then the divine being be fupremely and 
 " immutably good, he muft for that reafon 
 " alone, and you cannot want any other to 
 " be afligned, he muft, I fay, for that rea- 
 " fon alone be confidered as being in the 
 ** higheft degree merciful and propitious.'* 
 And now from what has thus far been 
 delivered concerning the feveral attributes 
 of deitie, concerning his goodnefs itfelf, a* 
 well as in relation to the divine wifdom and 
 power, <c we fhaU, I hope, my good chil- 
 " dren, be prepared for anfwering without 
 *' any difficultie, thofe objections, which Objeaions. 
 " have fometimes been infifted upon in re- 
 " lation to this now mentioned moral attri- 
 " bute of his nature, you may perhaps 
 '* be almoft ready to think that, if the 
 " goodnefs of God be fo plain and clear a 
 :< point as has now by us been alleged, it 
 " muft needs be very ftrange that any ob- 
 <* jelions at all (hould ever have been 
 * { made to the belief -or fuppofition of it; 
 " and to imagine that fuch objections aftu- 
 
 " ally
 
 162 CATECHETICAL 
 
 LEC. vin. ally advanced againft the principle, muft 
 ~> '" alone be fufficient to fhew, that it is not 
 " indeed fo clear and evident as we have 
 " been faying, but you are to confider that 
 " there is nothing fo plain or evident but 
 " what may by fome means or another 
 " come to be denied, and on the other 
 " hand it is obferved by one that was him- 
 " felf famous for philofophifing, that there 
 " was never any thing fo foolilh or abfurd, 
 " which had not by fome philofopher or 
 " other been aflerted. and in the prefcnt 
 " fubje&, what men of candid and modeft 
 " difpofitions have at moft confiderejd only 
 '* as difficulties, thofe of mere forward 
 " and prefumptuous fpirits have formed 
 '.' into direcl: objections againft this divine 
 <c attribute, and it would increafe their 
 " opinion ftill of the force of thefe objec- 
 " tions, and difpofe them the more to tii- 
 *' umph in this particular, were thofe who 
 " aflerted the divine goodnefs to decline 
 *' the confideration of them ; nor is the 
 " confequence at all to be feared. I am 
 " not for my own part, the lead appre- 
 " henfive of any force in thefe objections, 
 " that can at all impair the ftrength of 
 " thofe arguments that we have been fo 
 
 " briefly
 
 EXERCISES. 163 
 
 " briefly touching upon in proof of this great Lie. vui. 
 <c point, nay, I am not without hope of be- ' -v-" ' 
 " ing able to fhew you, that the very things 
 " objected to are in realitie confirmations 
 " of the divine goodnefs, and not repug- 
 11 nancies to the idea or notion of it." 
 however they may, I doubt not, be fo ob- 
 viated and cleared up, as to leave the mind 
 intirely fatisfied in the belief of it. but 
 the difcuflion of thefe particulars, to- 
 gether with the inferences that are to be 
 deduced from the confideration of this di- 
 vine attribute, the duties founded upon it 
 in its connexion with the other attributes 
 of the divine nature, and the conclusion of 
 this particular fubjeft, we muft refer to the 
 next opportunitie, 
 
 LE C-
 
 16* CATECHETICAL 
 
 LECTURE IX. 
 
 LECT. IX." T/^NOW, fays the admirable Epifte- 
 * Y' ' J?k- tus, that the principal point of 
 " religion confifts in having right fenti- 
 " ments of the Gods, as for inftance, to 
 " believe that they really are, that they 
 " govern the world with goodnefs and 
 " juftice, that they are to be obeyed, that 
 '' men ought to acquiefce in what they 
 ** do, and indifputably follow their orders, 
 " as preceding from a mod excellent and 
 ** a.ccomplifhed intelligence j for thus 
 " principled you will never charge them 
 " with ought, and you will not complain 
 " that they have deferted you." this, al- 
 lowing only for that particular expreffion 
 the Gods, which however was far from 
 being meaned in this author in contrarietie 
 to the notion of one fupreme and eternal 
 deitie, is language exceeding juft and inte- 
 refting. I therefore reflect with pleafure 
 upon my having endevored in feveral of 
 thefe our evening exercifes, to eftablifh 
 your minds in a firm and rational belief 
 of the divine goodnefs. by this means, 
 
 far
 
 EXERCISES; ,$ s 
 
 far from being terrified at the thought ofLicr. ix. 
 the divine power, or having any formidable v -v ' 
 apprehenfions of the wifdom, eternitie, 
 omniprefence or immenfitie of deitie, or of 
 his abfolute knowlege of all hearts and of 
 all events, you will be led to look upon all 
 thefe divine attributes as being only the 
 refidence and feat, or elfe the inftruments 
 and agents of a benevolence that is infinite 
 and unchangeable, and to triumph in them 
 all, as affording you the firmed fecuritie in 
 conjunaion with this amiably prefiding 
 principle, that all the events of nature fhall 
 confpire to the moft happie and glorious 
 refult j and that " no labor of love" in 
 fulfilling the duties of life, or of patience 
 in bearing the forrows of it, (hall be with- 
 out its ample reward from that God, who 
 " giveth to all men liberally and upbraid- 
 " eth not." all that is farther wanting to 
 complete our defign fo far as relates to this 
 particular branch of our originally intended 
 feries or order of difcourfe, is to confider 
 on the one fide the objections that have been 
 made to this doctrine of the divine good- 
 nefs, and on the other the duties which 
 naturally refult from our acknowlegement 
 of it, as to the former of thefe particulars,
 
 166 CATECHETICAL 
 
 I.ECT. IX. or the objections that have been infifted 
 \ "*" ""'upon to the prejudice and difparagement of 
 this all-chearing do&rine, they have been 
 founded partly upon the evils of the prefent 
 life, and partly upon the apprehended tor- 
 ments of that which is to come, and there 
 is ftill a farther divifion of thofe belonging 
 Evil, to the former clafs, into the evil which is 
 natural and that which is moral, the lat- 
 ter of thefe has been generally thought to 
 carrie in it much the greateft difficultie 
 with refpedl: to the reconcileablenefs of it 
 to the perfection of the divine attributes. 
 but for my own part I cannot fee the mat- 
 ter altogether in this light. miferie or 
 natural evil has all the fame feeming repug- 
 nancie in it to the idea of benevolence as 
 vice or moral evil has to holinefs or moral 
 puritie, fo far as that is to be diftinguifiied 
 from this very goodnefs itfelf. nay, the 
 very turpitude and malignitie of fin itfelf 
 confifts in its being a temper or difpofition 
 of mind that alienates a man's affections 
 from a juft concern for the happtnefs-of his 
 fellow-men. fo that why an infinitely 
 benevolent being mould make a creature 
 capable of falling into miferie, feems to be 
 a queflion altogether as intricate as why 
 
 an
 
 EXERCISES. 167 
 
 an infinitely holy being fhould make a crea-LEc-r. ix. 
 ture capable of finning, nor can it be 
 all more difficult for the omnipotence and 
 infinite wifdom of deitie to produce a pre- 
 ponderancie of good out of the fins of 
 mankind, and to make them fubferve the 
 purpofes of his own benevolence, than to 
 do the fame in relation to the calamities 
 and afflictions which befall us. 
 
 And this leads me to mention it in the 
 firft place as a confideration that gives great 
 relief to the mind under the apprehenfion 
 of the ills of life, that from our natural 
 conceptions concerning the greatnefs of the 
 divine power, nothing can be more reafon- 
 able than to conclude, that thofe things 
 which in the great affairs of divine provi- 
 dence carrie in them the moft threatening 
 and formidable afpeft, and feemingly the 
 moft contrarie to the intentions of bene- 
 volence, may by that power be fo con- 
 troled and managed in relation to the con- 
 fequences and effects of them, as even to 
 fubferve the defigns of this very benevo- 
 lence itfelf. the power of God is, as we 
 have feen, a power exceeding all the united 
 force and energie of nature, and of all the 
 thinking active beings in the univerfe com- 
 bined.
 
 168 CATECHETICAL 
 
 LECT. ix.bined. it is a power therefore that muft 
 C. y -'necefiarily be able to govern and have 
 under its management all thefe diftincl: 
 and feparate energies, befides, that all 
 other power is in fact according to the 
 purport of the proof alleged in fupport of 
 that other fentiment, an effect produced by 
 this, and the potter furely has " power 
 *' over his own clay." and God therefore 
 for certain over his own creatures, fo as to 
 effectuate by their means whatever views 
 his benevolence (hall dictate, now what 
 more eafle than to conceive that by a power 
 like this effects may be made to arife out of 
 the ills of life, and fuch a turn given to 
 them, if I may fo exprefs it, of which our 
 own fcantie and limited views can at pre- 
 fent afford us no idea ; but which may be 
 altogether as pleating to us, when we come 
 to difcern it, as any of the moft amiable 
 and inviting appearances of nature whatfo- 
 ever. we oftentimes do this or that, and 
 when we begin to fee what is likely to be 
 the confequence, fay that, if we had thought 
 of that, we would not have done fo. and 
 why, but becaufe it is not in our power to 
 controle or fet afide this confequence ? but it 
 is not thus in relation to the deitie. by the 
 4 abfo-
 
 EXERCISES. 169 
 
 abfolute perfection and plenitude of his LECT. IX. 
 power, he can with infinite eafe prevent'" v -' 
 any of the natural evils of life from termi- 
 nating in a greater quantitie of trouble and 
 affliction to his creatures than he fees to be 
 neceflarie for their good, and whatever 
 apparent or natural tendencie there may be 
 in this or another vicious action of any 
 of them, as in itfelf alone confidered, 
 towards the production of mifchief and 
 iniferie upon the whole, he can by intro- 
 ducing other natural tendencies of a dif- 
 ferent kind, and that fhall be of fuperior 
 force, intirely prevent that mifchief, and 
 avert the threatening and apprehended ill. 
 the like manner of reafoning is applicable 
 in the fecond place to the wifdom of God. 
 as by his power he can controle any event, 
 fo as that it fhall in fact minifter to the 
 purpofes and views of his own benevolence, 
 how contrary foever may be its prefent 
 afpect ; fo likewife his wifdom being com- 
 plete and boundlefs, what wonder if in 
 innumerable inftances, Where we can fee 
 nothing but calamitie and diftrefs, he 
 fhould be able moft clearly and certainly to 
 difcern fome highly beneficial purpofes that 
 may be ferved by the apparent ill ? thus 
 I the
 
 i-jo CATECHETICAL 
 
 LECT. IX. the ingenious artificer out of a rude and 
 v -v J fhapelefs mafs of metal, in which another 
 can fee nothing but deformitie, and con- 
 cerning which he might be apt to conclude 
 that it can be good for little or nothing, can 
 by the exertion of his fkill and application of 
 his art produce a moft elegant and beautiful 
 Statuary, ftatue, which, for want of the like fkill 
 and abilities, we could never have effected, 
 and which would be to the laft degree fur- 
 prizing and aftonifhing to one who had 
 feen fuch a fhapelefs mafs of metal, but 
 had never feen or heard of a ftatue that had 
 been produced from it. in like manner 
 ftall we hereafter be furprized by innume- 
 rable beauties, blefiings and joys which\we 
 {hall fee to have arifen, in confequence of 
 the mightie power and infinite wifdom of 
 the deitie, out of what may now appear to 
 us in the higheft degree foreign to any fuch 
 effect, (a) but this indeed I would chufe 
 
 to 
 
 (a) And here, though in a place lefs proper 
 than I might have chofen, if I had timely 
 remembered it, I ihall both in reference to the 
 extraordinary accidents that fometimes happen 
 incrifes's, and more generally to the feemingly 
 irregular phenomena af the univerfe, venture to 
 offer to >ou a notion, that perhaps you will not 
 
 liiflike.
 
 EXERCISES. i 2 r 
 
 to make a diftinct obfervation upon the Luc T. ix. 
 
 prefent topic, namely in the third place,' v - 
 
 that in the eternitie of God's duration we 
 may find the higheft fatisfaction in relation 
 to thofe various ills of life, which have 
 been fo much the theme and fubjecl: of 
 I 2 com- 
 
 diflike. I think then that, when we confider 
 the world and the phyfical changes that happen 
 in it with reference to the divine wifdom and 
 providence ; the arguments for the affirmativt 
 ught, in their kind, to have more force than 
 thofe for the negative, for it feems more allow- 
 able, to argue a providence from the exquifite 
 ftrufture and fymmetry of the mundane bodies 
 and the apt fubordination and train of caufes, 
 than to infer from fome phyfical anomalies, that 
 things are not framed and adminiflered by a 
 wife author and re&or. For the characters and 
 impreffions of wifdom that are confpicuous in 
 the curious fabric and orderly train of things, 
 can with no probability be referred to blind 
 chance, but muft be to a moft intelligent and 
 defigning agent, whereas on the other hand, 
 befides that the anomalies we fpeak of are in- 
 comparably fewer than thofe things which are 
 regular and are produced in an orderly way ; 
 befides this, I fay the divine maker of the uni- 
 verfe being a moft free agent, and having an 
 intellect infinitely fuperior to ours, may in the 
 production of feemingly irregular pbanomina, 
 have ends unknown to us, which even the ano- 
 malies may be very fit to compafs. cyle's In- 
 quiry into the Notion of Nature, p. 244, 345.
 
 j 7 2 CATECHETICAL 
 
 LECT. IX. complaint, the power, th wifdom, the 
 ' "V 1 'goodnefs of God are all eternal, and furely 
 in the eternal exercife of thefe attributes 
 there muft needs be room and opportunitie 
 abundantly fufficient for educing the moft 
 happie confequences out of thofe various 
 evils which are at prefent appearing, but 
 which neverthelefs in comparifon of eter- 
 nitie are but of a moment's duration, our 
 light affliction^ as the apoftle moft excel- 
 lently and charmingly obferves, our light 
 ajflittion whether arifing out of what we 
 call natural evils, or out of the evil actions 
 of men and their mifchievous intentions 
 towards ourfelves, ^vhich is but for a moment ', 
 vcorkethfor us afar more exceding and eternal 
 weight of glorie. " my good children, re- 
 *' member this maxim, imbibe this truth, 
 *' eftablifli it in the thought of your hearts ; 
 " and you will never think of repining 
 " againft providence, or of looking upon 
 c< any of -its dealings towards you, as 
 ** being any ways harfli t>r fevere. for, 
 *' can it think you be natural, can it be 
 " juft or decent to infift upon a moment's 
 '* pain as an objection againft the good- 
 " nefs of that God, who is defigning you 
 " for an eternitie of happinefs, and who 
 
 ' will
 
 EXERCISES. 177 
 
 " will make even this momentarie painLEcr. ix. 
 " contribute to the completion of that* "v-* ' 
 -" happinefs?'* and then farther, fourthly, 
 not only is God eternal, but his providence 
 likewife as to the objects about which it is 
 converfant, is immenfe and boundlefs in 
 the extent of it. fo that in the objective 
 fcene of divine government, as well as in 
 the duration of it, there is room for a pro- 
 digious degree of preponderating good to 
 take place and to arife even out of thofe 
 very evils, that you or I may be complain- 
 ing of. it is eafie for us to conceive, in 
 general, tho' it be not eafie for us exactly 
 and minutely to difcern at prefent, how 
 that which we call our affliction may be 
 operating to the good and happinefs of 
 fome other beings, frequent inftances of 
 this kind we actually fee ; and from hence 
 we may naturally conclude that there are 
 ethers of the like fort in the great plan of 
 providence, not as yet perceived by us. fo 
 that the afflictions of life may have this 
 double good in them, however grievous 
 they may feem to us at prefent, thaf, whilft 
 they are contributing to the final and ever- 
 lafting happinefs of thofe who labor under 
 them, they may be the means of no flight 
 13 or
 
 174 CATECHETICAL 
 
 LICT. IX. or inconfiderable blefling to thofe who do 
 \ ,,-*-, -' no t, an( j thus y OU f ee that in all the 
 other attributes of deitie there is abundant 
 ground of confolation with refpedl to the 
 evils of life, and that they all confpire in 
 enabling us to reconcile with eafe thefe 
 evils to the perfection of his goodnefs. 
 
 But perhaps it may not be amifs to il- 
 Juftrate thefe reflexions by an inftance or 
 two in fah Ct I doubt not, my good 
 " children, but you have read, and found 
 " it to be an high entertainment to you, 
 Jofeph, " the hiftorie of Jofeph. you remember, 
 " to be fure, how his brethren envied him 
 " on account of his appearing to be hap- 
 " pier and more deferving than themfelves, 
 * c and they were refolved, if their own 
 ** fpite and ill-nature could effect it, to 
 * c make him otherwife. they'ftudied by 
 <c all the means they could think of to pro- 
 " voke and incenfe, to plague and tor- 
 Cl ment him. and, as for poor Jacob his 
 " father, he was almoft at his wits' end for 
 " the lofs of this his fon, whom he fup- 
 " pofed to be dead, here was a fcene of 
 <{ great crueltie, and feemingly very af- 
 * e flictive and calamitous j and yet you 
 " remember how it turned out at laft." 
 
 this
 
 EXERCISES. 175 
 
 this very Jofeph came afterwards by means LZCT. IX. 
 of thi's very perfecution to be a great man'~~ T ~ 1 *" 
 in Egypt, by which I do not mean only 
 that he came to be in a very high ftation 
 in the court of Pharoah, tho' that be true, 
 but yet it is not hi^h ftation alone that 
 makes a great man. but Jofeph was good 
 and therefore great. he employed that 
 influence which by this means he became 
 poflefled of for the good of others, and it 
 is furprizing to refleft upon the innumera- 
 ble good confequences which followed upon 
 his being fold by his brethren, by means 
 of it the whole land of Egypt was faved 
 from a famine, and not only fo, but his 
 father Jacob and his family, and even his 
 brethren, who thus evilly entreated him, 
 were by this means fupplied with the ne- 
 ceflarie provifions of life, fo that had it 
 not been for this very event, of which 
 amongft other unwelcome fcenes the good 
 old man fo bitterly complained, faying, 
 " all thefe things are againft me," he and 
 all his family muft have been ftarved. and 
 by this event likewife a way was made for 
 his fettlement with them in the land of 
 Gofhen, a part of Egypt, where they be- 
 came a profperous and a florifhing people. 
 I 4 among
 
 176 CATECHETICAL 
 
 LECT. IX. among whom after their departure out of 
 - -'Egypt the true God was fignally known and 
 woifhiped amidft the furrounding idolatrie of 
 the heathen world, here then we have one 
 moft apparent and confpicuous inftance of 
 God's bringing good, a prodigious, ama- 
 zing, inexprefllble quantitie of good out of 
 one fingle occurrence feemingly not a little 
 calamitous, and actually preceding from a 
 very high degree of real guilt and iniquitie. 
 and why may it not be thus in the univerfal 
 and everlafting government of God with 
 refpecl: to every evil event, and to all the 
 calamities of human life ? I might like- 
 wife mention to you another moft eminent 
 and ftriking illuftration of this particular, 
 and that is the crucifixion of our Lord 
 Jefus, Jefus Chrift. could any thing ever excede 
 or equal the malignitie of that fpite and 
 envy with which his enemies perfecuted 
 this meek and holy " lamb of God, in 
 " whofe mouth there was no guile?" could 
 any thing be more enormoufly wicked, or 
 have a greater appearance of calamitie in 
 human affairs, than that he who was 
 *' holy, harmlefs, undefiled and feparate 
 * c from fmners, and who was continually 
 " doing good," fhould be cut off in the very 
 
 prime
 
 EXERCISES. 177 
 
 prime of life by the rage of his enemies, LECT. IX. 
 and put to death as if he had been the worft A " 'V~J 
 of malefa&ors ? yet fo great, fo infinitely 
 great were the benefits and advantages to 
 arife from hence, all well and moft exactly 
 known to the divine all-feeing mind, for 
 which reafon the malice of thefe enemies 
 of our Lord was fuffered by divine provi- 
 dence to take its own way ; fo great, I fay, 
 were the benefits and bleilings to arife from, 
 this event, that our favior is faid in fcrip- 
 ture to have been " delivered by the deter- 
 <c minate counfel and fore-knowlege of 
 44 God." it was by this very crucifixion 
 of the Lord of life, that he became the 
 favior of the world, and the very blood 
 their malice fpilt was defigned to wafh away 
 the fins of the world, to be a propitiatorie, 
 atoning facrifice for them ; and by this 
 means to be the ground and foundation of 
 eternal happinefs to all who in holie faith 
 and humble penitence applie its faving. 
 benefits to themfelves. had it not been 
 for thefliedding of this moft precious blood 
 upon the crofs, there had been no fuch 
 thing as the Chriftian name or Chriftian 
 religion now among mankind, with thefe 
 inftances before our eyes, how can we think 
 
 1 5 an y
 
 i7 CATECHETICAL 
 
 LZCT, IX, any longer of infifting upon the evils of 
 v "v- 1 'nf e as objections to the goodnefs of God ? 
 have we not in confequences and effects like 
 thefe, fome of the moft fignal and illuftri- 
 ous proofs of it ? " and indeed do you not 
 " obferve, my good children, what tem- 
 " pefts we fometimes have in fummer, and 
 '* what fevere and pinching cold often- 
 " times in winter? I do, fir. but perhaps 
 " you may be ready to wifli that nought 
 ** like this might happen ; and that you 
 ** were never more to feel the bl uttering 
 * c winds or piercing cold. f{ you would, 
 '* however, my child, aft very fooliftily 
 " and too much like a child in doing fo. 
 *' for you know ftorms and temped?, as I 
 " have already told you, cleanfe and puri- 
 " fie the air and prevent plagues, pefti- 
 " lence and death, and by the operations 
 ** of a winter-feafon that vegetative power 
 " is communicated to the earth, without 
 " which the corn, notwithftanding all the 
 " invigorating beams of the fun, would 
 *' never grow in fummer. now afflictions 
 *' anfwer the very fame purpofes in the moral 
 " world, as do ftorms and tempefts and the 
 " blafting winter cold in the vifible and 
 ^ external fcene of nature, they are falu- 
 
 " tarie
 
 EXERCISES. 179 
 
 " tarie and needful punifhments and re- Lie T. ix. 
 " ftraints to the bad. they are fatherly '- -v -* 
 *' chaftifetnents and gracious difcipline to 
 *' the good, the fcripture always fpeaks 
 " of them as being fo intended : and thou- 
 " fands there are who have found them fo 
 ** to be. they are one natural means of 
 ct promoting virtue and goodnefs, and con- 
 " fequently happinefs; and therefore could 
 " not but have a part (a] in the plan of 
 " God's unerring and moft gracious pro- 
 " vidence j as having an highly beneficial 
 " ufe and reference upon the whole, and 
 " being at the fame time in themfelves of 
 " a very tranfient nature, and they anfwer 
 " thefe ends Ln a manner altogether di- 
 <l ftincl, peculiar and wholly appropriate. 
 ** never therefore look upon them as ob- 
 " jeclions to God's providence, you have 
 ** a kind, indulgent father, it may be, 
 " who, as you yourfelves are ready to ac- 
 " knowlege, is in all his actions confult- 
 " ing your good, excepting perhaps in one 
 " fmgle inftanceor two of a difcipline that 
 " may be fomewhat fevere, which you 
 16 " know 
 
 (a) See Difcourfes on the Parables of our 
 blefTed Savior and the Miracles of his holy Gof- 
 pcl, Vol. JJI. Senn. VIII. p. 189, 190.
 
 i8o CATECHETICAL 
 
 LICT. IX." know not at prefent how to account for, 
 ^~'~ l ' " and are at a lofs how to reconcile to the 
 " main and general bent of his conduct 
 " towards you. would it not, think you, 
 < be both very ungrateful and very abfurd 
 " in you to deny his goodnefs on account 
 c< of a fingle inftance or two of feeming 
 " feveritie f and do you not rather dill 
 " believe him to be a perfectly good and 
 " every way gracious father, and that he 
 " has fome good end to anfwer by this 
 " feveritie, which bye-ahd-bye you your- 
 " felf fhall perceive ? now all the evils 
 *' of this life are infinitely lefs in compari- 
 " fon with thofe lading good effects, which 
 " by the power and wifdom of the fove- 
 " reign deitie they will be made to pro- 
 '* duce, than even the flighted imaginable 
 . " inftance of feveritie in a parent, who in 
 " every other action you^yourfelf would 
 " confefs appeared to your fulled fatisfac- 
 *-* tion gracious and benign, remember 
 " eternitie, I fay again, remember eternitie, 
 " and you will not then fufpecl the good- 
 '* nefs of your heavenly father." 
 
 And now as to the apprehended torments 
 of the world to come j thefe likewife have 
 been thought inconfiftent with the good- 
 nefs
 
 EXERCISES. 181 
 
 nefs of God. fome would rrot have God to LECT.IX. 
 punifh the wicked at all hereafter, but 1' ~~ ' 
 am fure it would be no proof of his good- Future pu- 
 nefs not to do it ; but rather of indifference m 
 at leaft to the happinefs of his creatures, if 
 not of a defign to involve them in untverfal 
 ruin. " fhould you, my child, think it 
 *' any mark of goodnefs in king George, 
 " were he to open all thofe prifons, where 
 *' fo many of his wicked fubje&s are con- 
 *' fined, and punifhed for their crimes, and 
 " give them the libertie to go where they 
 " would and do what they pleafed ; and 
 44 then fignifie by public proclamation, 
 " that for the future no man fhould be 
 " punifhed, let him commit never fo many 
 " diforders ; rob, fteal, plunder and kill." 
 fome future punifhments then there muft 
 be, and very terrible they may prove with- 
 out at all exceeding in degree what good- 
 nefs itfelf will dictate, and this you may 
 be fure will be the meafure of them. God 
 will punifh hereafter as a being " who 
 " hates iniquitie." but he will punifh too 
 as a being " who remembers mercie, and 
 " whofe companions are infinite, who de- 
 " fireth not the death of a fmner, but had 
 '' rather that he fhould return and live, 
 
 c . who
 
 182 CATECHETICAL 
 
 LECT. ix. < who would have all men to be faved and 
 v - -ic-'" to come to the knowlege of the truth j 
 " and who can do all his pleafure." (a) 
 
 (a) Juftice is the jujiice of gotdnefs, and fo 
 cannot delight to punifti ; it aims at nothing 
 more than the maintaining and promoting the 
 /anus of goodnefs, and hath always fome good end 
 before it, and therefore would never punifh. 
 except fome farther good were in view. Smith's 
 Seled Difcourfes, p. 153. and Plato in his 
 Protagoras obferves that no well-advifed man 
 ever punifhes another for having done wickedly, 
 bat only that he may not do fo for the time to 
 come, and in order to prevent others from do- 
 ing the like. t? iv Tapi^V^oTog tvtua. ai<xvj/xTs 
 AA TV pcAAovTOf %apiy. Op. p. 288. 
 
 LECT-
 
 EXERCISES. 183 
 
 LECTURE X. 
 
 WE have been infifting of late upon LECT.X. 
 the being, nature and attributes'- "v - 
 of God diftin&ly. in particular we have 
 treated at large and fomewhat copioufly 
 upon his goodnefs, have pointed out the 
 feveral clear and convincing proofs we have 
 of it, have endevored to illuftrate, to ex- 
 plain and to enforce them ; and to anfwer 
 fuch objections as have been made to it. 
 thefe are topics of infinitely higher import- 
 ance than any other that can poffibly come 
 under our investigation or review, religion 
 is the nobleft fubjeft of human contem- 
 plation, and thefe are the nobleft fubje&s in 
 religion. " but yet, my good children, 
 " it is of the greateft importance for you 
 " to be informed and to remember it as 
 " long as you live j that it is not the 
 " higheft degree that you can in the beft 
 " ufe of your own reafon and exercife of 
 " your own judgment and underftanding 
 <{ attain to of knowlege in matters f reli- 
 <c gion, that will be fufficient for your ob- 
 <l taining the divine favor, which is to be 
 
 "the
 
 i4 CATECHETICAL 
 
 LECT. X. " the grand and moft earneft defire of your 
 Lr ~-~ lu -'' <c heart, it being not only that which alone 
 " can make you happie, but as it is like- 
 " wife your indifpenfable and eflential duty 
 " by chufing God for your portion and 
 " your fovereign good, to be afcribing to 
 " him that honor which his perfections 
 " naturally demand from us. it 'is not, 
 " I muft remind you, my dear children, 
 *' even fuch knowlege as this, however 
 " perfect in its kind, without your re- 
 " c ducing it into practice," and making it 
 '* the rule of your temper and guide of 
 " your life, that can conftitute your 
 " happinefs, or put you in pofleffion of 
 ** that trueft and higheft good, of which 
 " your nature is capable, to think rightly 
 " of God's goodnefs, to conceive of it as 
 " large, diffufive, univerfal, boundlefs, 
 x l< unchangeable, everlafting ; this is think- 
 " ing very honorably of him. thefe are at 
 " once the moft lovely and the moft accu- 
 " rate fentiments that you can form con- 
 <c cerning him. but ftill he will not accept 
 " or be pleafed with you on this account 
 " alone, for it is poilible that you may 
 " have all thefe worthy apprehenfions of 
 " him, and yet be very negligent in refpeft 
 
 " to
 
 EXERCISES. 185 
 
 * c to that duty, which you are owing to LZCT.X. 
 *' him. and if fo, then the better thoughts ' ~T~ ' 
 *' you have of God, the greater muft be 
 " your guilt in not acting this obedient 
 <c part towards him. if a rebel were to Rebel. 
 '* acknowlege upon all occafions that his 
 " fovereign was a good and a gracious 
 <e prince, that he himfelf had experienced 
 " his lenitie and kindnefs, and had long 
 ' enjoyed the benefits of his protection 
 " and care, and had poflefled many great 
 " and precious privileges under his aufpi- 
 " cious reign, would not this, think you, 
 " greatly heighten and increafe the guilt 
 " of his rebellion ? juft fo it is in religion. 
 te to know God and to believe in him, ac- 
 " cording to the account or reprefentation 
 " that has been laid before you in relation 
 " to his being and perfections, but yet to 
 u pay no regard to his precepts and laws, 
 " muft needs be at once the moft horrid 
 " guilt and the deepeft miferie to beings of 
 " our rank and^ nature, capable as we are 
 tc of paying a voluntary obedience to the 
 " great ruler of the world, and account- 
 11 able for not doing fo. you know and 
 " can recollect, I doubt not, what our 
 u favior fays to his own difciples ; if ye 
 
 " know
 
 i86 CATECHETICAL 
 
 LECT. X. know thefe things, happie are ye if ye do 
 now this plainly implies, that if 
 
 " they did not do or pra&ife /<?/ things^ 
 
 " their knowlege of them alone would not 
 
 " fuffice for their happinefs. you will 
 
 " therefore now, I hope, be glad to hear of 
 
 " thofe duties which are owing from you 
 
 " to that great and good being, who made 
 
 *' you and all mankind, and who continu- 
 
 " ally fupports both you and all your fel- 
 
 " low-creatures in being, life and happi- 
 
 " nefs. and be not difcouraged at the 
 
 " having fuch duties mentioned to you. 
 
 *' do not think that there are any hard- 
 
 " fhips to be impofed upon you by reli- 
 
 " gion. it is no pain or uneafinefs to a good 
 
 " and well-difpofed child to be dutiful and 
 
 ** obedient to an indulgent parent ; but on 
 
 *' the contrarie he finds it to be his higheffi 
 
 " fatisfadtion and delight, and may you 
 
 " not, think you, moft fafely and certainly 
 
 < conclude from hence, that the fervice of 
 
 " God can never be a burden to you ? fer 
 
 " is he not your heavenly father that has 
 
 <c made you ? and for this reafon it is that 
 
 " your dear favior has taught you in that 
 
 " prayer of his, which I hope you often 
 
 " repete with ferioufnefs, and with a due 
 
 " con-
 
 EXERCISES. 187 
 
 " confideration of God's knowing your LICT. X. 
 " thoughts, to fay, our father, who art j^ 1 "V ' 
 " in heaven ; that by thus addreffing your- Filial duty. 
 <e felves to God under the title or appel- 
 " lation of father, you might be encou- 
 " raged to think that your obedience to 
 " him muft needs be not an heavie, tire- 
 " fome, tedious tafk, but a pleafant and 
 " delightful fervice ; for no good father 
 " ever made his childrens dutie to be a 
 " burden to them, and from what you 
 '* have already heard concerning the divine 
 " being, you fee why it is that our favior 
 *' teaches you to fay our father, and not 
 * s my father, namely, becaufe God is not 
 " only your creator, preferver and bene- 
 " faclor, but the maker likewife and pre- 
 " feruer of all ; and the krd^ who is good 
 " to all, and whofe tender mercies are over all 
 " hiswarks; and this is a fentiment which 
 <f you fhould be highly pleafed and de- 
 " lighted with, as well as with the thought 
 " of his being your own benefactor ; other- 
 " ways you muft come under the charge 
 " of having a narrow and felfifh fpirit. 
 " but by always thinking of God as being 
 *' the kind and gracious father of all ra- 
 ** tional beings, as well as your own, you 
 
 " will
 
 i88 CATECHETICAL 
 
 LECT. X. " vpill be continually enlarging by degrees 
 ^ ~ r ~'" the benevolence of your own difpofition, 
 " and fo become more like God ; you will 
 " come to look upon all mankind as your 
 " brethren, and by this means be induced 
 e< to love them more heartily, and this is 
 *' one of the duties which you owe to 
 " God ; folemnly and ferioufly, frequent- 
 Prayer. " ly, privately and publicly to pray to him 
 <c as your heavenly father, and the creator 
 " and moft merciful preferver of all man- 
 " kind and of all rational beings, and 
 " this you are to do not with any imagi- 
 *' nation, that the faying of fuch and fuch 
 " words, or the entertaining fuch and 
 " fuch thoughts in your minds, will of 
 " itfe!f alone be any way available towards 
 ' recommending you to the divine favor 
 " and love, but you are to do it in order 
 " to the having your own minds, (<?) your 
 
 " hearts, 
 
 (a) Quicquid autem horum fit in orando ad 
 KOS pertinent non ad Deum. nee enira Deus 
 delinitur audiendo laudes fuas, quemadmodum 
 homines, fed nos laudantes ilium magis ac 
 magis elifcimus ac fufpicimus illius magnitudi- 
 nem. commemorandis autem & exaggerandis 
 mails noflris non hocagitur ut in di<vrrfum mu- 
 tafusoratione nojira ex irato fiat propitius, fed ut
 
 EXERCISES. 189 
 
 <c hearts, your affections imprefled with a LECT. x._ 
 '* more lively fenfe of God's prefence with*"' ""*"" lj 
 
 you, 
 
 ipjij dum melius magnitudinem noftrse calami- 
 tatis agnofcimus, vehementius expetamus illius 
 mifericordiam. itidem cum ea dicuntur, quaa 
 pariunt attentionem, non hoc proficifcitur, ut 
 Deus ante dormuans excitatur, cum ilium nihil 
 fugiat eorum qua; latent in cordibus-hominum ; 
 fed ut nos initantius ac vehementius petamus, 
 quod non promerentur recipere, nifi qui vehe- 
 menter ambierint. Erafmi Modus Orandi, p. 
 123, 124. Dieu n'attend pas toujours qua les 
 juftes le prient : il leur donne fouvent des fe- - 
 
 cours.qu'ils ne lui demandent pas; & s'il leur 
 ordonne de les lui demander, c'eft qu'il veut en 
 etre aime & adore. Dieu fcait mieux nos be- 
 foins que nous-memes ; & s'il nous commande 
 de le prier, c'cft afin de nous obliger de penfer 
 a lui, & de le regarder comme celui qui feul eft 
 capable de nous combler de biens : c'ell afin 
 d'exciter notre amour vers lui; & non pas pour 
 apprendre de nous ni nos befoins, ni les motifs 
 qu'il a de nous fecourir. il eft refolu de nous 
 faire grace a caufe de fon fils ; & s'il veut que 
 nous 1'en prions an nom de fon fils, c'eft-afin que 
 nous Taimions lui & fon fils. c'eft la foi & Ta- 
 mour de Dieu qui prient : c'eft la difpofition 
 de 1'efprit & du coeur qui prie. on ne peut 
 prier Dieu fans croire acluellement beaucoup des 
 chofes de ^ui & de nous; fans reconnoitre fa 
 propre foibrefTe, fans efperer aftuellement en 
 Dieu, & fans 1'aimer adluellement. mais les 
 adles reveillent & produifent memes les habi- 
 tudes.
 
 igo CATECHETICAL 
 
 LECT. X, " you, of your intire and abfolute depend- 
 
 u -/-*-'<< ance upon him for life and breath and 
 
 ** all things, and of his great and never- 
 
 " ceafing goodnefs to you. you are to do 
 
 " it that you may be the better able to 
 
 ** take the comfort of fuch reflexions as 
 
 *' thefe when you come to meet with any 
 
 % < of the afflictions and troubles of life, 
 
 " nd that in the multitude of your thoughts 
 
 " within you on account of them thefe 
 
 " confolations may delight your fouls j and 
 
 *' that the thought of God and of his gra- 
 
 " cicufly prefiding providence may be fo 
 
 " habitual to you, and fo deeply rooted in 
 
 tudes. c'eft done principalement pour reveiller 
 en nous notre foi, notre efperance, & notre 
 charite, & nous conferver dans 1'humilite, 
 que Dieu nous commande de le prier. Con- 
 verfations Cbretiennes du Malebrancbe, Entr. IV. 
 p. 339, 340. and again, ibid. p. 341. la 
 priere eft la nourriture de 1'ame. c'eft par 
 elle qu'elle re9oit de nouvelles forces ; c'eft par 
 eile qu'elle penfe a Dieu, qu'elle fe met en fa 
 prefence, qu'elle fe unit a celui qui eft toute fa 
 force, ce'il meme par elle qu'elle recoit de Dieu 
 par JESUS CHRIST la deledation de la grace 
 pour contrebalancer les plaifirs prevenans 
 qu'elle re9oit aufli de Dieu (car il n'y a que 
 Dieu qui agifle en elle) mais qui font involon- 
 taires & re belles a caufe de la defobeifTance 
 d'Adam.
 
 EXERCISES. 191 
 
 '* your minds, as that the peace and com-LicT. X. 
 * c fort arifing from it may be always at' ~*~ ^ 
 " hand, and you are to do it, that by 
 " having fuch apprehenfions as thefe of 
 " God always prefent to your mind, you 
 '* may be the more fearful of fining againft 
 " and offending him s and be more fliocked 
 ** at the thought of complying with any 
 <c temptation to do fo." but perhaps you 
 ** will be ready to fay; " I am, fir, very 
 *' well fatisfied in rny apprehenfions of the 
 " divine goodnefs. I firmly believe it; 
 *' and am, I hope, better fettled in my 
 " judgment upon that point by what you 
 <c have been faying concerning it. but, pray 
 *' fir, what expectations may I build upon itExpefla- 
 ** with refpedr. to myfelf, and my own coij- tloni ' 
 *' terns and interefts ? this feems, fir, a 
 44 point very neceflarie to be determined 
 ** in order to the regulation of my prayers. 
 44 for how can I tell what I ought to make 
 <c the matter of my prayer to God, if I 
 '* know not what in reafon I may expetfl 
 * l from him ? In anfwer to this queftion, 
 " my good children, I muft tell you in the 
 ' firft place that yu are not, becaufe God 
 " is infinitely good, to imagine or to ex peel: 
 f< that he will do every thing for you that 
 
 !' you
 
 CATECHETICAL 
 
 y OU ma y happen to defire." " why, fir, 
 "does not the pfalmift fay, that if I delight 
 - ** my f elf in the lord, which furely I do when 
 " I pray to him, if I pray aright, that he 
 " will give me the defires of mine heart ?" 
 " indeed he does fay fo. but the meaning 
 " of that is, God is always ready to make 
 " you happie, and that is the defire of your 
 " heart ; is it not ? it is only for the fake 
 " of this fupreme and ultimate defire that 
 " you wifh for this or that particular en- 
 " joyment, fuppofing that it will contri- 
 " bute to your happinefs. but if in fact 
 " it is not likely to do fo, then I fuppofe 
 " you would rather be without it ; and it 
 <e would not be agreeable to the main and 
 " leading defire of your heart, which is hap- 
 " pinefs upon the whole, that it fhould be 
 '* beftowed upon you. and yet in the wifh- 
 <c ing for this or that particular enjoyment 
 " you may be often miftaken in thinking 
 *' that it would make you happier by the 
 '* pofleilion of it than you now are ; and 
 " therefore it can be no way inconfiftent 
 * 4 with the goodnefs of God to deny it to 
 " you. fo the fame pfalmift, as you re- 
 " member, fays, the lord will give grace 
 ** and glorie, and no g$od thing w ill he with- 
 
 " bold
 
 EXERCISES. I93 
 
 " bold from them that walk uprightly. butLECT.x. 
 tc then, my dear child, you will, I fup- ( - V- -^ 
 " pofe, be very ready tc allow that God 
 " knows v/hat is good for you better than 
 " you do yourfelf, and will be content 
 " therefore to leave it to him to judge for 
 *' you. there are however many things 
 *' which you may expect and certainly 
 '? conclude that God will "do for you, if 
 " you be careful to love and pleafe him. 
 ct thus in thefirft place, you may Conclude 
 *' from his goodnefs that he wil! blefs your 
 " induftrious and honeft endevors in pro- 
 " viding for the things of this life, when 
 " you come to have that care upon you. 
 tc not indeed if you mean by this the 
 * growing rich and great in the world; 
 " for that is not always a blelling. it is 
 tc not necelTarie to your happinefs. many 
 " good men there have been in the world 
 *' that have been extremely happy though 
 * 4 very poor, but I mean tint if you are 
 *' not yourfelf Jlothful In biijtnefs^ but on 
 " the contrarie active and induftrious, you - 
 tc will in the courfe of his providence be 
 * c fupplied with food convenient for you. and 
 " Agur, you know, prefered this not only 
 " to povertie but even to riches, give me 
 K " neither
 
 194 CATECHETICAL 
 
 LF.CT. X. <c neither povertie nor riches^ was his prayer 
 *- Y 'i' to God ; and you cannot offer up in 
 <c this refpeft a better for yourfelf. in 
 *' this or that particular defign too you 
 *' may be difappointed, and yet God's 
 '* blefling attend your induftrie upon the 
 " whole in profpering and ejlabliflnng the 
 Difappoint-<c wor k O j- y 0ur b an jj t even thefe very dif- 
 " appointments themfelves may contribute 
 *' to it in the end, by making you more 
 " ferious, more patient, more circumfpec"t, 
 cc and more indifferent to worldly good. 
 * e and if you can be content with a little, 
 " that is altogether as good as having a 
 " great deal, fecondly, you may conclude 
 <c from God's goodnefs, that he will not 
 * c fuffer you to want any necefiarie direc- 
 <c tion in the path of virtue ; fo that if 
 *' you are ignorant in this point, the fault 
 " muft be altogether your own. God has 
 < put the means of knowlege into your 
 " hands ; that knowlege that is necefiarie 
 " to your falvation. the word is nigh unto 
 *' you, it is in your heart, and it is in your 
 " bibles, and the more you confult it the 
 " wifer you will grow, and you may de- 
 " pehd upon it that God will continually 
 " enlighten your minds more and more in 
 
 44 the
 
 EXERCISES. 195 
 
 44 the knowlege of his truth, if you do but LICT.X. 
 *' diligently apply yourfelves to the fearcb v "^v^ ' 
 " of it. if tbou fearcbe/t for her, that is, 
 " wifdom, as filver^ and feekeft for her as 
 " for bid treafures, then /halt thou underjland 
 *' the. fear of the lord, and find the knowlege 
 " of God. for the lord, it is added, giveth 
 tl wifdom. this is the very reafoning 
 " which I have been pointing out to you. 
 tc and I am glad that I can enforce it upon 
 '* you by the authentic of Solomon, 
 4t whofe, you know, are the words that 
 '* have juft now been recited, wifdom is 
 '* the gift of God, from him it procedeth ; 
 " and you may be fure that he is too good 
 *' to denie it to any who fincerely feelc 
 " after and defire it. again, thirdly, upon 
 " this head, you may be aflured that God 
 " will fortifie you againft the power of 
 tc temptation fo as not to fuffer you to be 
 11 overcome by it, unlefs you yourfelf are 
 " fo carelefs as not to make a proper ufe of 
 " the gracious aids and influences he af- 
 " fords you. he will not fuffer you t as the 
 " apoftle exprelTes it, to be tempted above 
 '* what you are able y but will with the temp- 
 tl tat ion alfo make a way to efcape^ that you 
 " may he able to bear it. innocence and 
 K 2 " virtue
 
 CATECHETICAL 
 
 " virtue are neceflarie to your happ;nefs. 
 " and therefore you may certainly con- 
 " elude that God will never fuffer you to 
 " lofe the one, unlefs through your own 
 " remiflhefs, or leave it out of your power 
 " even by your beft endevors in refitting 
 " the force of temptation to obtain the 
 c< other, and then in the fourth place, 
 " from the goodnefs of God you may na- 
 " turally conclude that he will not deftroy 
 " your being, but that death will only be 
 " your removal into fome other world, 
 " where you will lee and difcern that 
 tc goodnefs much more clearly than now 
 tl you do, and yourfelf experience much 
 " more of the effects of it, notwithftand- 
 " ing all the bright and glorious evidences of 
 " it that are even nowprefeming themfelves 
 Vw to your view, for this life is veryfhort, 
 " and the more you are convinced of the 
 " fhortnefs of it, the lefs likely will it ap- 
 " pear to you that it fhould be the only 
 " period or fcene of being alloted for us by 
 *' fo good and kind a creator, who can as 
 *' eafily continue our being in another 
 ' world as he has preferved it in this. 
 " but, pray fir, what may I expect from 
 *' the goodnefs of God in relation to 
 
 " others ?
 
 EXERCISES. 197 
 
 * e others ? for I cannot but intereft myfelf LICT. x. 
 " in their happinefs as well as mine own. 1 "" "V"-' 
 " why, you may expect in the firft place, 
 " that he will continue to govern the whole 
 " world, as well as to direct the particular 
 <c events of his providence that relate to 
 c< yourfelf, in righteoufnefs, and with the 
 " higheft benignitie and kindnefs, and 
 " therefore when any public* calamities Divine 
 " happen, or fome deep and dreadful dif- JU smel 
 " trefs befalls whole nations and kingdoms 
 " at once, you may conclude that this is 
 " in mercie intended for the chaftifement 
 '* of a wicked people, and for the correc- 
 " tion of their depraved manners; and 
 " that if they repent, God will turn away 
 ** bis anger from them that they perijh nrt. 
 ** you may expecft, fecondly, that it fnall 
 " be well with the righteous, and that they 
 *' fhall find happinefs and peace, fatisfac- 
 " tion and joy in purfuing the paths of 
 " virtue, tt.is, as 1 have already hinted to 
 *' you in your own cafe, may be very true, 
 ** even tho' they fhould meet with mnny 
 *' affliflions. numbers there have been, 
 " who, notwithftanding thefe have fpokea 
 <{ highly of the goodnefs of God, have 
 " been very fervent in their acknowlege- 
 K 3 " ments
 
 198 CATECHETICAL 
 
 Ltc-r. X. u ments and celebrations of it, have been 
 * -v ^< very well fatisfied with his dealings to- 
 " wards them, and very happie in the en- 
 " joyment of themfelves. you may iike- 
 " wife conclude, thirdly, from the good- 
 46 nefs of God, that he will never fuffer 
 *' any of his human creatures to be mifera- 
 " ble hereafter, except through their own 
 " vvilfulnefs and folly; and that he will never 
 ** oblige any man to be eternally damned by 
 " the power of his own decree, you your- 
 " felf would never do fuch a cruel thing. 
 ** you wotrld deleft and abhor the thought 
 *' of it. and you may be fure that God 
 ** is kinder than you. fuch then are the 
 * s inferences which you may draw from 
 " God's goodnefs, and the expeditions 
 " that you may ground upon it both in 
 " your own cafe, and in reference to the 
 *' happinefs and <jood of others. 
 
 " But now let me, my dear child^ re- 
 
 c * mind you, that from the very account 
 
 . " which I have been giving you of the 
 
 " nature and defign of prayer, you may 
 
 Clfier " infer that there are yet other duties 
 
 duties. J owing from you to the great lord and 
 
 *' governor of the univerfe. and it is by 
 
 44 the exercife of this that you are to be 
 
 ' made
 
 EXERCISES. 199 
 
 tc made more fenfible of, and attentive to LECT. x. 
 
 " them. I fhall think myfelf, fir, very^ *"""* 
 
 " happy in having fome brief account of 
 
 '* them laid before me. well then, my 
 
 " dear child, in the firft place, you muft 
 
 " undoubtedly be under the higheft obli- 
 
 " gations to love God, and to cherifti in 
 
 " your 'heart the moft fervent gratitude 
 
 xc towards him. your own kind father 
 
 *' upon earth you are thankful to, and 
 
 " think it your duty to be fo, I doubt not, 
 
 " for the care he is continually taking of 
 
 " you, and the tendernefs he daily ex- 
 
 tf prefles for you. and you would, I dare 
 
 " fay, think it very bafe in you not to love 
 
 4t him better than any man in the world. 
 
 " but now for the very fame reafon you ought 
 
 c * to love God better than any being in ihe 
 
 " univerfe ; that is, with all your heart and 
 
 " foul, and might and Jlrength^ becaufe he 
 
 " furpafies all other beings in goodnefs and 
 
 *' in goodnefs to you. but pray, fir, 
 
 " what is the difference between gratitude 
 
 *' to God, and the loving of him r for I 
 
 * 4 obferve that you mention thefe as diibincl. 
 
 *' why, to love God is to efteem and de- 
 
 " light in him on account of his goodnefs 
 
 " in general, the goodnefs of his nature, 
 K 4 " and
 
 2co CATECHETICAL - 
 
 LECT.X. " and his benevolence to all his creatures. 
 
 * -v '" and gratitude is the loving him on ac- 
 " count of his goodnefs towards ourfelves. 
 " but fecondly, from what has been faid 
 " concerning the being and attributes of 
 " God, you muft needs perceive, my good 
 " children, that it cannot but be your 
 " dutie to refign yourfelvss wholly and 
 *' chearfully to his will ; and to the dif- 
 " penfations of his providence whatever 
 " they are or may be. for as he is not 
 *' only fupremely good, but polTefled of all 
 <c power, and endued with unerring wif- 
 11 dom, nothing can be more clear and evi- 
 " dent than that all he does, all the events 
 " of his providence and defigns of his uni- 
 " verfal government are for the higheft 
 *' good of his creatures; fo that not to 
 " be refigned to his providence, and acqui- 
 * ; efcing in the difpofals of it, muft needs 
 *' be in the higheft degree foolifli, pro- 
 <c phane, and ungenerous, why foolifh ? 
 *' becaufe it is to be diflatisfyed with that 
 *' which is beft for ourfelves. why pro- 
 " phane and impious ? becaufe not to be 
 " pleafed with the meafures that are pur- 
 " fued by divine and infinite goodnefs, 
 " muft needs implie and carrie in it at beft 
 
 " fome
 
 EXERCISES. 201 
 
 * c fome defecl: in our love of that goodnefs. L*CT. x. 
 " and why is it ungenerous? becaufe it is u """ v ~"""'' 
 " repining at the dealings of that provi- 
 <c dence which in all its difpenfations has 
 " in view the common and moft extenfive 
 " good of the whole intelligent and moral 
 *' creation thirdly, you ou^ht undoubt- 
 *' edly to be very fearful of offend iog God 
 " by breaking any of his commandments. 
 ** for to do fo muft needs be very ungrate- 
 tc ful. -and if youdo in any inftance tranf- 
 *' grefs them, you may be very fure that he 
 tl is acquainted with your difobedience 
 *' and with the ingratitude of your hearts. 
 " and you know that in confequence of 
 
 " his own infinitely pure and holy nature 
 " he cannot but look upon every thing of 
 *' this kind with the greateft abhorrence 
 " and difpleafure. but then if you would 
 " difcharge aright your dutie towardsGod, 
 *' you muft not only be fearful of offend- 
 " ing, but willing to obey him. thisfurely, 
 " as well as the other, is what gratitude 
 '* muft needs demand from you. we can- 
 c< not be truly grateful to him, unlefs we 
 " are wil'ing to obey him in every thing 
 *' that he has fignified' to be his will or 
 our conduct and his 
 K 5 '* injunc
 
 202 CATECHETICAL 
 
 LBCT. x. injunction upon us. and whatever it 
 *""" ~Y ' be, and however reveled or made known, 
 " you may be allured that it is both for 
 " your own, and for the -general good of 
 " all whom fuch a law or injunction may 
 " any way affect, and to refufe your obe- 
 * c dience muft needs be the height of info- 
 " lence and prophanenefs. not to obey 
 " with all poffible chearfulnefs and alacri- 
 " tie, very incpnfiftent with thofe conftant 
 " acknowlegements we are making of our 
 *' perpetual obligations to the goodnefs of 
 " that fovereign being who commands it. 
 " again, it isourdutietoimitateGod. ifyou 
 " afk me why ? or fhould you be inclined 
 '* to think that this is a dutie too high for 
 " your attainment; let me afk you, are 
 tc you not capable of loving .your fellow- 
 " creatures ? now, to love them is to imi- 
 " tate God, who is love; and the more 
 ' " you love them, the. more nearly do you 
 " refemble himjn the high and infinite 
 " perfe&ion of his nature ; the tranfcend- 
 ** ent excellencie of his moral character 
 " this you profefs to admire, and to look 
 " upon as being in the higheft degree ami- 
 " able, now obferve,- whatever in the con- 
 " duci and character of any of your fellow- 
 
 " crea-
 
 EXERCISES. 203 
 
 " creatures you admire, and that you now LECT. X. 
 
 " think excellent and agreeable, you are v v- ' 
 
 " defirous and fond of imitating it your- 
 
 " felf as far as you are able, and it is 
 
 *' natural that you fhould be fo. for which 
 
 *' reafon, by the way, you ought to be 
 
 '* very careful what it is in this kind that 
 
 " you do admire, but to procede ; if the 
 
 <c reprefentation and reafoning that has 
 
 " now been infifted upon be juft, then 
 
 " certainly you muft be obliged to imitate 
 
 " God, becaufe you are obliged to love 
 
 " him. and if you do not defire to be 
 
 <c like him, you may with too much reafon 
 
 " fufpecl: that you are far from loving him 
 
 " as you ought, and you may well believe 
 
 44 that God cannot take any complacencie 
 
 " in thofe beings that are not like him, 
 
 " and yet are capable of being fo ; for 
 
 " they are wilfully defe&ive in that which 
 
 c< is his chief delight ; hoHnefs and good- 
 
 *' nefs. and not to imitate his perfections 
 
 44 is in effect to defpife them, how great 
 
 *' and horrid an affront offered to the glo- 
 
 , " rious majeftie of heaven and earth ! but 
 
 " there is ftill another dutie mentioned in 
 
 " the ho'y fcripturesas what we are owing 
 
 " to the divine and fovereign being ; and 
 . K 6 ! that
 
 204 CATECHETICAL 
 
 LECT. X. t( that is the glorifying of him. and you 
 *- v -'"*< m 'ay perhaps be ftill more furprized at 
 " the mention of this, than at that of re- 
 " fembling him. for how, you may be 
 " ready to alk, can we glorifie God ? 
 " how ! why can you not honor God ? 
 " does not zfon honor bis father ? now, to 
 " glorifie God is to honor him. and this 
 " you do in the moft acceptable manner, 
 '* by fulfilling the feveral duties that we 
 ** have juft now been fpeaking of. to love 
 *' God, to fubmit to his will, to obey, 
 " and to imitate him, is moft ftri&ly and 
 " truly to honor him. you honor God 
 *' likewife by being very defirous that all 
 . *' men fhould have honorable and worthy 
 c< notions concerning him j and by doing 
 " the utmoft that lies in your power, and 
 " within the fphere of your acquaintance 
 " and influence, towards promoting fuch 
 * c apprehenfions of him in the world, in 
 *' a word, you honor him by fhewing in. 
 tl the whole courfe and tenor of your 
 tc actions, that you are well pleafed with 
 " being his creature, with your intire de- 
 " pendance upon him j and that you are 
 " the fubje<5l of his moral government. 
 '* and this is what the apoftle means when 
 
 " he
 
 EXERCISES. 
 
 " he fays, that whether we eat or drink, 
 cc whatsoever we do, we are to do all to the 
 " gkrieof God. by the general courfe and 
 " conftant tenor of our actions we are to 
 *' declare and ihew forth to all the world, 
 " that we think well and honorably of the 
 " great creator of heaven and earth, and 
 u believe him to be in his nature and pro- 
 " vidence the moft worthy object of our 
 c< higheft affection, complacepcie, and 
 " efteem." and thus we have, by the blef- 
 fing of heaven, gone thro' the firft part of 
 our defign in this evening exercife, which 
 was to difcourfe concerning God, his being, 
 his nature, his attributes 5 his providence, 
 its realitie, properties and extent, the fub- 
 je& which lies next before us is man ; his 
 origin, his nature, his connexions, the end 
 of his creation, his happinefs, his duty, or 
 the particulars of that obedience of which 
 we have juft now been fpeaking as eflenti- 
 a!ly owing from him to God his maker. 
 
 LE C-
 
 206 CATECHETICAL 
 
 LECTURE XI. 
 
 LXCT. XI."^TEXT in importance to the knowlege 
 i~ y -> j^[ of God, is that of ourfelves. it is a 
 duty that has been founded high in all anti- 
 quitie. and the precept enjoining it was 
 fuppofed in an efpecial manner to have come 
 down from heaven, it is a dutie which we 
 owe more immediately to God. for man 
 being the firft and principal of his woik- 
 Self-ac- manfhip here upon earth, to contemplate 
 ^ ualntance> ourfelves, to know our own frame, to fur- 
 vey its wonders, to acquaint ourfelves with 
 its goodly order and exquifite contrivance, 
 muft certainly be fuch an inftance of de- 
 ference and refpedt paid to the works of 
 the almightie, which we cannot be negli- 
 gent of, or omit, without manifeft con- 
 tempt and impietie. to be curious in 
 fearching out the nature and ceconomie of 
 inferior being-, and to overlook ourfelves, 
 the nobleft fabric of God here upon earth; 
 what is it but in effecl: to deprive the fu- 
 preme being of the honor that is due to his 
 name on account of it ? for how can we 
 juftly celebrate his praifes as the creator of 
 
 man,
 
 EXERCISES. 207 
 
 man, if we know not the nature of man ? LECT - 
 and on the other hand, were we but 
 acquainted with ourfelves, there is no fub- 
 jet whatfoever within the compafs of hu- 
 man knowlege, that could give ftronger 
 accent to our praifes, or more elevate and 
 enliven our fongs of devotion, the ftudie 
 of ourfelves likewife is of the higheft im- 
 portance in order to the right difcharge of 
 the duties of focial life, or thofe obliga- 
 tions which we lie under to one another, 
 how fliould we know what thefe are but 
 by acquainting ourfelves with our own 
 frame and make both outward and internal ? 
 the better we are acquainted with ourfelves, 
 the better of courfe fhall we know our fel- 
 Jow-creatures. and the better we know 
 them, the better fhall we know how to be- 
 have towards them, this likewife is a 
 dutie of the higheft importance with refpect 
 to ourfelves. we eannot difcern wherein 
 our own true happinefs lies \vithout under- 
 ftanding our own nature, that which is 
 the happinefs of a man muft be mine and 
 yours, to know therefore what kind of 
 happinefs man in general is made for, muft 
 be to underftand our own higheft good, 
 and it is for want of being familiarly and 
 
 duly
 
 ao8 CATECHETICAL 
 
 LICT. Xf.duly acquainted with our own neceflities, 
 v -""~*""""'and of diftinguifhing between thofe which 
 are imaginarie and thofe which are real, 
 thofe that relate only to the better accom- 
 modation of our prefent being, and thofe 
 which are eflential to the happinefs of our 
 natures, that we betray ourfelves into end- 
 lefs vanitie, and become fubjeft to perpe- 
 tual difquietudes and difappointments. did 
 we but know ourfelves aright, the world 
 and the things that happen in it could 
 never make fo many fatal impreffions upon 
 the mind as we are daily perceiving them 
 to do, both with refpeft to ourfelves and 
 others, we mould then know what things 
 we might purfue with the greateft profpect 
 of fuccefs ; what things were leaft in our 
 power, and what the moft fo ; and how to 
 regulate our aims and meafures accord- 
 ingly, now that which naturally prefents 
 itfelf firft to our reflection concerning man, 
 according to what has hitherto been fo 
 largely infilled upon, is that he is the crea- 
 ture of God. if there be any thing in this 
 world that has derived its being from God, 
 this muft needs be equally true of man. 
 for is he confcious to himfelf of any felf- 
 fupporting power belonging to him more 
 
 than
 
 EXERCISES. 209 
 
 than to the meaneft reptile? he " feels noLtcr. xi. 
 " virtue of*this kind going out of him."' "***" ' 
 he ftands in the clofcft connexion with other 
 dependent beings, and muft therefore needs 
 look upon himfelf as ranking under that 
 denomination too. he finds, he knows, 
 that he cannot continue himfelf here in 
 being one fmgle moment, nor can he with 
 all his own care, had he nothing elfe to 
 depend upon, provide himfelf with anyone 
 neccflarie article of life, he may procure 
 feed to fow, and he may prepare the earth 
 for its reception, and throw it in and che- 
 rifli it ; but what will all this effect with- 
 out refreshing dews and rains, the ripen- 
 ing fun and vegetative power of the earth ? 
 over all which man has no more command 
 than a worm, and even after he has eaten 
 the bread that God has provided for him, 
 does he not know that the digeftion of it 
 and distribution of its nourifhing juices 
 through the feveral parts of the body, and 
 the circulation of its feveral different qua- 
 lities into" the correfpondin^ receptacles, is 
 a thing totally independent upon himfelf, 
 and over which he has no power or com- 
 mand ? u this, my good children, is what 
 * l the fcriptures mean in faying that man 
 
 livttb
 
 aip CATECHETICAL 
 
 LECT. XI.* 4 theth not by bread alone ^ but by every word 
 procedetk out of the mwtb of , God. 
 that is ; ,it is not man's care alone in 
 " providing any of the conveniencies or 
 ? c accommodations of life for himfelf, but 
 " the divine bleffirg upon his induftrie ; 
 " not the bread which he eats by any in- 
 '* dependent power or virtue of its own, 
 *' but the continued agencie of a divine 
 c< providence in the fupport and preferva- 
 " tion of its qualities, that is the true 
 ** fource and origin of life t& man." can 
 we command the circulation of our own 
 blood ? and yet how regularly does it flow ? 
 this muft needs be owing to fome prefiding 
 and directing mind, and as -we are con- 
 fcious that it is not our own, it muft needs 
 be the divine, eternal mind ; that fovereign 
 deitie, by whom we were not only at firft 
 created, but are continually upheld and 
 fupported in our exiftence. <c you often 
 <c talk, my good children, of fuch a one's 
 
 Relations. " relations, and of your own relations. 
 ^ *' and you know in general what the term 
 " imports, but it will be happy for you 
 " to extend your views both with refpecl: 
 " to yourfelves and to mankind in general 
 " as to this particular, according to what
 
 EXERCISES. 
 " we have juft now been faying, you 
 " what an important relation there is fub- 
 <{ fitting between you and the fovereign, 
 " eternal deitie. he is your creator, your 
 " preferver, your benefactor, your friend. 
 " and as it is he only that has made you 
 " happie hitherto, fo it is he only that can 
 " accomplifh all your wiflies. this there- 
 " fore muft needs be the moft important of 
 *' all your connexions ; and one that you can* 
 " not be too frequently or ferioufly mind- 
 " ful of. and from this confideration, my 
 " good children, you will learn to be hum- 
 " ble." man is a very noble creature, he Man 
 has power, and he has reafon. he has wif- 
 dom, fkill and dexteritie. a fancy and ima- 
 gination that can take prodigious flights, 
 expatiate at large in the region of ideas ; 
 and form to itfelf a thoufand pleating and 
 airie conceits, by means of thefe feveral 
 faculties he can wonderfully entertain both 
 himfelf and others, hit upon numerous in- 
 ventions that may be of thegreateft utilitie 
 both in the profecution of his own affairs 
 and with refpeft to the concerns and inter- 
 efts of other?, cultivate the knowlege of 
 many noble fciences, acquire an high de- 
 gree of facilitie in many curious and pro- 
 fitable
 
 212 CATECHETICAL 
 
 LECT. Xi.fitable arts, and on all thefe accounts 
 ~^~^~' 'many of our fpecies are apt to be not a lit- 
 tle proud and arrogant, and to think highly, 
 vainly and infolently of themfelves, and 
 very contemptibly of others, whom they 
 imagine to be in any of thefe particulars 
 their inferiors. u but, do you think, my 
 " good children, that there is in any of 
 *' thefe endowments a fufficient reafon for 
 <e being proud ? no, fir, I think from 
 f< what you have been faying, it plainly 
 " appears that there is not, becaufe, how 
 " great and eminent foever may be my en- 
 " dowments and qualifications, I have 
 " received "them all from God, and depend 
 " intirely and every moment upon him for 
 " the continuance and enjoyment of them. 
 " fo that I cannot but apprehend that 
 " were my powers and faculties, and the 
 <c feveral excellencies of my being a thou- 
 " fand times greater than they really are, 
 " I fhould ftill have no more reafon to be 
 " proud than I have at prefent ; becaufe 
 " it would be equally true in relation to 
 " thefe more diftinguifhing and fuperior 
 " excellencies of nature, that I had re- 
 " ceived them from God, and was intirely 
 *' dependent upon him for the prefervation 
 
 " and
 
 EXERCISES. 213 
 
 cc and continued pofleflion of them. youLicT. xi. 
 44 imagine then, I fuppofe, that there is'""" / ' 
 " no fuch being as a proud angel in hea- 
 " ven ? I cannot but conclude fo. mud 
 " not pride then be to the laft degree un- 
 " natural and infufferable in man ? indeed, 
 " fir, I cannot but think it muft. it is a 
 *' matter of great confequence, my good 
 "children, in regard to your moral tern- 
 " per, to conned: thefe things in Tome 
 " fuch manner as I have now been inti- 
 44 mating, becaufe I would by no means 
 44 wifti you to entertain a mean and grove- 
 " ling opinion of your own natures ; but 
 44 on the contrarie to think honorably of 
 " yourfelves in this refpecl. becaufe by 
 " this means you are more likely to think 
 " honorably of your maker, to be excited 
 " to noble aims and purfuits, and to look 
 *' upon vice and wickednefs as what would 
 l " be a fhame and difgrace to you j and to 
 44 abhor every, thing of this kind as wholly " 
 " repugnant to the nature and conftitutioa 
 <c of your own minds, but then it is at 
 " the fame time a matter of the greateft 
 <{ importance to you ; to your ufcfulnefs, 
 44 to your character in the world, to your 
 44 own eafe, quietnefs and fdf-fatisfadlion, 
 
 '* with
 
 2i4 CATECHETICAL 
 
 LECT. XI. " with refpedt to the improvement of your 
 * -v"" ' mind in virtue, and to your acceptable- 
 " nefs in the fight of God ; that you be of 
 " an humble temper and difpofition. and 
 " you fee how eafy a matter it is to recon- 
 Humilitie. " cile thefe two things ; this humilitie of 
 " temper with an honorable opinion of 
 " your own natures, only by confidering 
 " that you have nothing but what you have 
 " received, and that you are nothing with 
 " refpect to the prerogatives of your being, 
 " but what God has made you to be. you 
 " fee, in fhort, that an arch-angel has no 
 " more reafon to be proud than a worm, 
 " becaufe the former is as truly the crea- 
 " ture of God and dependent upon him 
 " for being as the latter, and this natu- 
 " rally fuggefts another particular in rela- 
 " tion to the nature and conftitution of 
 " man, which amidft the high prerogatives 
 : ts and honors of your intellectual and moral 
 " frame may juftly ferve to keep you hum- 
 " ble. ' and you will, I hope, be gladly re- 
 " minded of it. What I mean is this j 
 " that, though by the intellectual and 
 " moral powers belonging to your natures, 
 * e you are indeed allied even to the very 
 "angels of heaven, they being like you, 
 
 " reafon-
 
 EXERCISES. 21$ 
 
 <J reafonable creatures and moral agents, LECT. xi. 
 " only of a prodigioufly higher clafs and* v -' 
 " order in this kind than man ; yet by 
 " means of another part of your formation 
 " you are made to have fomething incom- 
 '* mon likewife with the mere animals of 
 " the earth, you are like them dependent 
 <c upon the fruits of the earth for fufte- 
 " nance, you have a body like them, 
 " which {lands in need of continual re- 
 " frefhment and fupply, and you are liable 
 " like them to bodily fatigue, and under 
 " the neceflitie of bodily labor, and to 
 " your bodie and theirs there are many of 
 " the fame materials belonging, when- 
 " ever therefore you are difpofed to enter - 
 64 tain any proud and arrogant conceit of 
 " yourfelf on account of your mental en- 
 ' dowments, or the capacities and powers 
 " of your foul, or of the beautie of your 
 c< outward form, which, whatever it be, 
 " however exquifite and captivating, you, 
 4t are wholly indebted to God for it ; to 
 " God, who made )ou out of the duft of 
 *' the earth, and framed the intire fabric 
 tf of your bodie; you may very naturally 
 " check, reftrain and bear down fuch fond 
 * 4 and airy conceits, by reflecting upon 
 2 c this
 
 216 CATECHETICAL 
 
 LICT. XI." this affinitie, that there is, great and 
 *"""" v -' '" exalted as you are on other accounts in 
 " rank and dignitie of nature, between 
 " you and the brute creation." this then 
 is the firft truth that naturally prefents it- 
 felf to our reflection concerning man, that 
 whatever be his endowments, whether as a 
 rational and moral being, or as an inhabi- 
 tant of this inferior world, he is wholly 
 the dependant and the creature of God. 
 " you perceive, my good children, that in 
 " fpeak-ing of man as a rational creature, 
 tc we have defcribed him as a being that is 
 " capable of forming a great many deftgns, 
 '* and of hiting upon various apt and well- 
 " adjufted means for the execution of 
 tC them, of acquiring the knovvlege of a 
 * great varietie of objects, of perceiving 
 " the differences ' and relations of things 
 " around him, and of difcovering a great 
 " number of truths in reference to them. 
 " but are there not, think you, fome me- 
 ** thods of employing this general facultie 
 *' much more excellent and important than 
 " others j fome truths which by means of 
 " it are to be difcovered that are of much 
 *' greater confequence with relation to his 
 ** happinefs than others ? yes, fir, I cannot 
 
 44 but
 
 EXERCISES. 217 
 
 ** but apprehend that there muft be a veryLEcr. xi. 
 *' great difference in this refpedr.. what 1 * v ' 
 " then do you fuppofe to be that kind of 
 " knowlege, or thofe particular difcoveries 
 * c about which the reafon of man was prin- 
 *' cipally defigned to be employed, and to 
 " which he may moft honorably applie it? 
 " I apprehend, fir, that it muft be the difco- 
 " verie and the knowlege of God, for which 
 " I find by what we have been fo lately con- 
 " fidering upon that head, man is by the 
 " reafoning powers of his mind very natu- 
 " rally qualified, and as he is fo, I muft 
 " needs look upon this to be the higheft 
 " and nobleft exercife and object of his 
 * c reafon, and in all refpefts the moft inte- 
 " refting and important, you fuppofe it 
 " then to be the diftinguifhing honor of 
 <c man as a reafonable creature, that by 
 " being fo he is fited for the knowlege of 
 *' God (a), but did we not fometimes in 
 
 fomc 
 
 (a} Q. 8. HO--VJ mujl God's creation be fanfti- 
 fied ? When we look on or think of the incom- 
 prehenfible glory of the fun, its wonderful 
 greatnefs, motion, light and quickening heat, 
 of the multitude and magnitude of the glorious 
 ftars, of the vaft heavenly regions, the incom- 
 prehenfible, inrifible fpirits or powers, that 
 L actuate
 
 2i8 CATECHETICAL 
 
 LECT. XI." fome of our former conferences fpeak of 
 man> n ot only as being a rational crea- 
 '" ture, but likewife as a being endued 
 " with moral powers, and as being confti- 
 " tuted a moral agent; pray what is it 
 
 " that 
 
 aftuate and rule them all ; when we come down- 
 ward and think of the air and its inhabitants, 
 and of this earth, a vaft body to us, but as one 
 inch or point in the whole creation ; of the 
 many nations, animals, plants of wonderful 
 varietie, the terrible depths of the ocean and 
 its numerous inhabitants, &c. all thefe muft be 
 to us but as the glafs, which iheweth fomewhat 
 of the face of God, or as the letters of this 
 great book, of which God is the fenfe ; or as 
 ihe aftions of a living body, by which the invi- 
 iible foul is known, and as we ftudy arts for 
 our corporal ufe, we muft ftudy the whole world, 
 even the works of God, to this purpofed ufe, 
 that we may fee, love, reverence and admire 
 God in all : and this is the only true philofo- 
 phy, aftronomy, cofmography, &c. Q^g. What 
 is the Jin lubicb Is contrary to this? Prophane- 
 nefs ; that is, ufing God's name as a common 
 thing : and in this inftance, to ftudy philofo- 
 phy, aftronomy, or any fcience, or any creature 
 whatfoever, only to know the thing itfelf, to 
 delight our mind with the creature-knowlege, 
 and to be able to talk as knowing men, or the 
 better to ferve our worldly ends, and not to 
 know and glorifie God, is to prophane the 
 works of God. and alas then how common is 
 prophanenefs in the world ! Baxter's Catechizing 
 of Familieit c. xxv. p. 184, 185.
 
 EXERCISES. 219 
 
 ** that you fuppofe to be more diflin&lyLEc-r. xr, 
 " meaned by this kind of language? I^ 1 v- ' 
 c; think, fir, I can feparate in my imagi-. 
 " nation the idea of knowing God from 
 tl that of loving him, and worfliiping, 
 " obeying and refembling him. and here, 
 " fir, I apprehend, lies the difFerence be- 
 " tween a rational and a moral creature. 
 " man as a rational creature is capable of 
 " knowing God ; but it is only as a mo- 
 ** rally conftituted being that he is capable 
 " of loving and adoring him, and of fub- 
 " miting himfelf in the fpirit of voluntarie 
 " obedience to his laws, you have made 
 u averyjuftand natural diftinction. for 
 " the brute creatures can difcern by their 
 *' fenfes the outward objects of nature. 
 " but they can make no inferences, they 
 " can draw no conclufions from thefe ob- 
 " jecls with reference to the exiftence of a 
 cc creating mind as you can do ; and are 
 " therefore not rational creatures as man, 
 ** is. in like manner we may fuppofe it to 
 *' have been poflible, that man might, as a 
 " reafonable creature, have had the power 
 <{ of difcovering and knowing his maker, 
 " or of believing in God ; but yet for 
 ** want of moral powers, not have been Moral pew-' 
 L 2 capable" 5 '
 
 226 CATECHETICAL 
 
 LECT. Xl."^ capable of loving him, or paying any aft 
 ^ ~ i~ -' 4e of adoration or obedience to him. our 
 " moral capacitie or conflitution then is 
 " an advance in the excellencie and prero- 
 " gatives of our nature, and what renders 
 " man a vaftly nobler and more important 
 " being, than if he had been merely ra- 
 <c tional. but for what reafons, and upon 
 " what grounds do you fuppofe man to be 
 * not only a rational but likewife a mo- 
 " rally refle&ing being ? I think, fir, I 
 " have been led very eafily, very clearly 
 " and very certainly to deduce this truth' 
 " from what I remember you to have al- 
 " ready infifted upon in proving the being 
 41 of a God, from the conftitution and 
 " frame of man, and by thofc home-ap- 
 ct peals which you have fometimes made to 
 " mine own heart, and of which I could not 
 " but feel the force, upon thefe appeals I 
 " could not but find that there was a 
 " charm and a lovelinefs in goodnefs and 
 " in doing good, that was in the higheft 
 " degree attractive of my efteem and vene- 
 " ration, and that could not but confer the 
 44 higheft honor upon thofe to whom fuch 
 " a character was belonging, now from 
 ** hence I cannot but infer that fuch 
 
 " perfons
 
 E X E- R C I S E S. 22! 
 
 ** perfons muft be the proper objecls ofLic-r. xi. 
 4< my love and approbation, on account of -v ^ 
 44 their being poflfeiTed of fo amiable a qua- 
 44 litie. and from hence again, that God 
 4C muft needs be the juft and moft worthy 
 4C object of my higheft love, becaufehe is a 
 44 being of the higheft goodnefs. I think 
 44 likewife that I cannot but be bound to 
 46 imitate in my own conduct that which 
 44 I thus inwardly and naturally approve in * 
 * 4 another j and that therefore by this prin- 
 44 ciple of moral approbation belonging tp 
 4 ' my frame, I muft have been made and 
 44 conftituted under an obligation to do 
 44 good myfelf, and to cultivate the princi - 
 4i pie of kindnefs and benevolence in mine 
 " own heart, as well as to love goodnefs in 
 44 another, and could you not think of 
 44 urging fomething farther flill by which 
 44 to fhew that you yourfelf, and the reft of 
 44 mankind are beings made for the love 
 44 and practice of moral virtue ? yes, fir, 
 4t I am apt to flatter myfelf that I can. 
 44 will you let me know how you would 
 44 precede ? I perceive, fir, that befides 
 44 my being inclined by nature to approve 
 44 of and to admire benevolence and doing 
 44 good, I have fomething within me that 
 L 3 " prompts'
 
 222 CATECHETICAL 
 
 Lrcr.xi." prompts me to be doing good myfelf, 
 
 L ~r^ ' w hi c h leads me to take an inftant plea- 
 
 " fure in performing an aft of kindnefs to 
 
 " my neighbor, or in relieving his wants. 
 
 " I am (hocked immediately, and without 
 
 " any farther reflection, and ere I can have 
 
 " time to recur in my thoughts to that 
 
 " moral fenfe () which we have juft now 
 
 " been 
 
 (a) " There is ingrafted in the mind of man 
 " an intelle6tualy/?, a difcernment of what is 
 " good and evil ; as in the eye a fenfible one of 
 ' white and black ; in the palate a tafte of 
 " bitter and fweet ; in the ear a power to dif- 
 " criminate harmonies and difcords ; in all a 
 " fenfe of pleafure and pain, what is harmo- 
 " nious, equal, congruous, and confequently 
 " pleafing and agreeable unto pradlique reafon, 
 " and accordingly approved by it, which it 
 " honours with a didate, that it ought to be 
 ie purfued or effected, that is called morally 
 " good ; and what is dimarmonious, unequal 
 and incongruous, and confequently painful 
 and difagreeable, and accordingly difallow- 
 ed, of which the underftanding diflates that 
 it ought to be avoided, that is morally evil, 
 to be morally good or evil, is to be good or 
 evil in point of manners ; good and evil in 
 manners are the cbjeQs of the praftique under- 
 " ftanding ; there are things agreeable or difc 
 agreeable to the mind and praftique under- 
 " Handing, as well as to " other" fenfes, 
 " there are things good and things evil to this 
 
 high
 
 E X E R C I S E S. 22j 
 
 c< been fpeaking of, at the fight of miferie, LECT. XT. 
 
 " and run to its relief, now, as I am en-*""" v*" ' 
 
 " dued with thefe benevolent and compaf- 
 
 " fionate principle?, inftigating and prompt- 
 
 " ing me to correfpondent actions, and at 
 
 " the fame time have another principle in 
 
 u my frame that difpofes me to approve of 
 
 *' them, I cannot I think but from hence 
 
 c ' infer that the very reafon of my being 
 
 " endued with thefe principles, was, that 
 
 " I {hould cultivate and exert them, and 
 
 " that I {hould look upon it as my duty to 
 
 " do fo. not to do it would be adling 
 
 " contrarie to the will of my maker difco- 
 
 " vered in my frame, and therefore im- 
 
 high and racy fenfe, as well as to inferior 
 
 ' ones." Burtbogge'* Apology, p. 398-400. 
 
 Hyl. " were that quicker fenfe revived in 
 us whereby we difcern moral good and evil, 
 adultery, drunkennefs, murther, fraud, ex- 
 tortion, perfidioufnefs, and the like ; all 
 thefe would have infinitely a worfe fcent to 
 oar fouls, than this which you fay is fo ftink- 
 mgly evil can have to our nofes." Mart's 
 
 Divine Dialogues, Vol. I. p. 285. " there is 
 a fenfe in a man, if it were awakened, to 
 which thefe moral incongruities are as harfh 
 and difpleafing, as any incongruous objeft, 
 be it never fo naufeous, is to the outward 
 fenfes." Ibid. p. z86, 287. 
 
 L 4 " pietie.
 
 CATECHETICAL 
 
 pietie. befides, I find myfelf fo con- 
 necled with mankind, and all mankind 
 with one another, that it is only by mu- 
 " tual offices of love and friendfhip. that 
 " focietie or the body of mankind in gene- 
 tc ral originally defigned for happinefs by 
 " the creating deitie, can in peace and 
 < comfort fubfift. and by the univerfal 
 " exchange of fuch offices all would 
 " become extremely happy and be well 
 " pleafed with themfelves and with their 
 " condition here, and this, methinks, is 
 * c another confideration, that jointly with 
 " what I have already ventured to mention, 
 t{ ftrongly intimates what we were made 
 " for, and points out the end of our being, 
 " that which fhould be our aim in life ; 
 " the proper bufinefs and the natural duties 
 " of it. and the evidence, I think, fir, 
 " rifes thus : I am fo made and conftituted 
 ". as to approve good actions. I am natu- 
 l( rally prompted to the doing of them. 
 " the exercife and practice of goodnefs is 
 " neceflary to the well-being of focietie. 
 " it effectually fecures it. benevolence 
 " therefore, love or goodnefs, muft needs 
 11 be the law of our maker, and the natu- 
 " rally incumbent dutie of our fituation 
 
 " here.
 
 EXERCISES. 
 " here, but among other things, which L 
 " you find to be affirmed concerning 
 " man, you have no doubt heard him,' 
 " fpoken of as being a focial creature ; 
 " what is the idea on notion that in your 
 " own mind you affix to that term or cha-' 
 46 rafter given of him ? it feems, fir, in a 
 " great meafure .to coincide or to exprefs 
 " the fame fenfe with that character of 
 " him already difcufled, or the moral prin- 
 *' ciples belonging to his frame and nature. 
 " he is a focial creature, becaufe he is by 
 " his nature fited for and obliged to focial 
 " as well as religious duties ; the love] of 
 " man as well as the love of God ; doing 
 *' good himfelf, as well as admiring good- 
 c< nefs in another ; and exerting himfelf in 
 " behalf of his fellow-creatures, as well as 
 " praying for them to God. befides, he 
 " is a focial being on this account, that 
 '* he is made to take pleafure and fatis- 
 " faction in the company of others, and in 
 " difcourfe and converfation with them. 
 *' but I obferve you fpeak of benevolence 
 " only and love, as being the duties of 
 " man confidered ftriclly as a moral agent, 
 4t and by way of diftintion from his reli- 
 ** gious character and relation, are there 
 L 5 " n
 
 226 CATECHETICAL 
 
 LICT. XI. " no other duties incumbent upon you as 
 ~r '" a moral agent, or as a fubjeft of God's 
 " moral government, even according to 
 " this more limited idea of it ? do you not 
 ** think that man is bound likewife to be 
 " temperate and juft, and to be true to his 
 " word and promifes, and to the truft re- 
 " pofed in him? o fir, I am fully con- 
 " vinced that he is fo. but then I appre- 
 " hend that all thefe will follow of courfe 
 " from that of love, or are comprehended 
 " in it. fo that by proving that to be his 
 " dutie, I do by neceflary confequence 
 " prove thefe likewife to be incumbent 
 " upon him. why, my dear child, this 
 " feems to be a very comprehenfive and 
 *' compendious method indeed of afcer- 
 " taining the feveral duties of moralitie 
 " which you have hit upon, but pray how 
 *' will you make it good ? indeed, fir, I think 
 " nothing can be plainer than that if a man 
 " be obliged to do all the good he can in 
 " the world, he muft neceflarily be obliged 
 " to preferve himfelf in the beft capacitie 
 v for exerting the powers and abilities be- 
 ** longing to him in fuch a view ; and this 
 " can only be by being temperate in all 
 things, if I am obliged to contribute 
 
 all 
 
 1C
 
 EXERCISES, 227 
 
 44 all I can to the welfare and happinefs ofLzcr. XI, 
 " another, I muft needs be under an equal 1 v* 
 14 obligation at leaft not to do him any 
 44 wrong; and that is to be juft. if I am 
 44 to aim at promoting the peace and wel- 
 44 fare of mankind, I muft needs be bound 
 44 to purfue this aim by methods that are 
 44 moft likely to anfwer fuch an end, and to 
 44 make me in fact ufeful to others, and 
 44 this feems to me, fir, to be the fame 
 44 with prudence, and as by breaking my 
 4< word, violating my promife, or betray- 
 44 ing my truft, 1 manifeftly do an injurie, 
 < 4 I can neither be juft nor benevolent, if 
 " I allow myfelf in any fuch practices. 
 44 but are there not fome of your fellow- 
 <4 creatures whofe welfare you are more 
 <c obliged to confult than that of others? 
 44 I imagine, fir, that there are. and who 
 '* are they ? my benefactors, and why fo ? 
 44 becaufe gratitude does in this cafe con- 
 " cur with the general law of benevolence 
 " to excite and inftigate my kind and lov- 
 " ing affection towards them ; and the cir- 
 * 4 culation of friendly offices is greatly pro- 
 44 moted and encouraged by the return of 
 44 one good action for another, and are 
 44 there no others to whom you are obiiged- 
 L 6 4l in
 
 228 CATECHETICAL 
 
 LECT. XI. " in a peculiar manner to be kind and 
 '*"'"' " friendly ? yes, fir j thofe of my own 
 " kindred and family, and why ? becaufe, 
 " generally fpeaking, thefe are our greateft 
 " benefactors; and providence has placed 
 " me in a clofer and more intimate con- 
 " nexion with them, which is a plain fig- 
 " nification given tp me that I am to con- 
 " fult their happinefs in the firft place." 
 and the general intereft of focietie would 
 greatly fuffer, if thofe to whom we 
 are moft nearly and clofely allied had 
 not the chief and principal mare in our 
 kind and generous affections in pre- 
 ference to any equal number of other 
 individuals. and it would be worfe for 
 all in general, if thefe were not by each 
 one in particular more efpecially to -be 
 regarded in our acts of kindnefs and 
 love. " but I fuppofe you may fometimes 
 " likewife have heard it faid of man that 
 Free being. < he is a free being, o! yes, fir, very 
 " often, and what do you fuppofe to be 
 " meaned by that expreflion ? I imagine, 
 " fir, it is intended to denote that he is a 
 tc voluntary and defigning agent, capable 
 <c of acting from his own choice, and not 
 " by conftraint merely - t with a meaning 
 
 " and
 
 E X E. R C I S E S. 229 
 
 " and an aim, and not blindly and by rote LECT. XI. 
 <c only, or by the guidance and direction v "v ' 
 <c of another foldy, like a machine ; and 
 <c that he has a power of chufing or re- 
 u fufing, "as things appear to him. he is 
 *' likewife I fuppofe called a free being, 
 " becaufe of the right that he has to 
 <{ govern his own actions, and not be the 
 " flave of any of his fellow-creatures ; to 
 " enjoy his own propertie without mo- 
 " leftation, and to exercife his own reafon 
 " and judgment in matters of religion 
 '* without controle." (a] fo then it ap- 
 pears 
 
 (a) It is a man's felf- governing reafon and will 
 which caufeth him to obey another : nor can a 
 child perform any adl of proper obedience dif- 
 fering from a brute's, unlefs by a felf-govern- 
 ing aft. but parents government Js the next to 
 felf-government, and the government of huf- 
 bands, princes, and matters, which are by con- 
 traft, is next to that, every fubjed therefore 
 being firft a f object of God, and next a felf- 
 governor, is to obey as a reafonable creature, 
 and to underftand what is his duty, and what 
 not; and becaufe all is our duty which God 
 commandeth, but not all that man commandeth, 
 God's power being abfolute, and all mens 
 limited, therefore we have nothing to do with 
 the laws of God but to know them, and lo*vi 
 them, and obey then;. But as to man's com- 
 mands, we muft know alfo t that they are not 
 
 con-
 
 2 3 o CATECHETICAL 
 
 LECT. XI. pears that man is by his nature a derived, 
 v """""'dependant, rational being, made for the 
 
 know- 
 contrary to God's laws, and that they belong 
 to the office of the commander. If a parent or 
 prince command you to blafpheme God, or 
 worfhip idols, or deny Chrift, or renounce hea- 
 ven, or not to pray, &c. you muft obey God 
 by difobeying him. and if a king command 
 you not to obey your parents, or will chufe for 
 you your wife, your diet, your phyfick, the 
 words you (hall fay to God in your fecret pray- 
 ers, &c. thefe are things which belong not to 
 his office, no more than to a captain's to be- 
 come judge of the Common Pleas. Baxter's 
 Catechizing of Families, c. xxxviii. p. 292, 293. 
 Wo unto the world lecaufe of offences I for what 
 an abominable and horrible fin is it for a man. 
 to give occafion to others of falling into [this] 
 finful fear, and thereby to hinder their con- 
 verfion ? but yet this is not fufficient to excufe 
 thofe, who fear man more than the living God. 
 would to God the magiftrates might here open 
 their eyes to fee the fad effefts of their over- 
 forwardnefs in determining and regulating di^ 
 vine matters, by which they very much obitrudl 
 the edification of others, and pinch it within 
 fuch narrow bounds, by tying it up to their 
 manner and form, though no fuch limitations 
 are to be found in the word of God, and bind 
 the.confciences of men, where God has not 
 bound them, and take upon them the judgment 
 which God has xeferved to himfelf ! true it is, 
 that by this means they make themfelves to be 
 
 feared
 
 EXERCISES. 231 
 
 knowlege of God, and a moral agent, con- LECT.XI. 
 ilituted the fubjeft of God's moral govern . v - v -' 
 ment, fited and defigned for the exercife 
 both of religious and of focial duties, and 
 for the pleafures arifing hence, endued 
 with a libertie of directing his own actions 
 and of forming a judgment for himfelf in 
 all matters of inquirie and fpeculation, and 
 for the prefent actuating or animating a 
 bodie. fuch his rank and nature, of his 
 actual condition and character here ou 
 earth, and of his hopes and expectations, 
 in our next. 
 
 feared by men, and are an occafion of turning 
 afide many that were in a fair way to repent- 
 ance, to difiimulation and hypocrifie. but they 
 will once to their great forrovv be made fenfible 
 who they be that are concerned in that of our 
 lord ; ivo unto them that Jhall offend one cf thefi 
 little ones. See a ftriking treatife, intitled Nico- 
 demits, by Aug. Herman* Frantk. p. 26, 27. 
 
 LECT-
 
 232 CATECHETICAL 
 
 LECTURE XII. 
 
 .^TC T 
 ' VV" 
 
 E have already, and upon the laft 
 " occasion of this kind, treated of 
 the nature of man, and confidered him ac- 
 cording to the feveral properties and cha- 
 radteriftics of it as he is a derived, depend- 
 ant, rational being, made for the knowlege 
 of God, and as a moral agent conftituted 
 the fubject of God's moral government, 
 fited for the exercife both of religious and 
 Ibcial duties, as likewifefor the enjoyment 
 of religious, moral, and focial pleafures ; 
 endued with a libertieof directing his own 
 views and actions, and of forming his own 
 judgment in all matters of inquirie and in- 
 veftigation, and for the prefent connected 
 with and animating a body, we are now 
 next to treat of his actual condition and 
 character here on earth, and of his hopes 
 and expectations refpecting futuritie. many 
 Hope hopes and expectations in relation to the 
 " life that now is," we have entertained 
 and cheriihed in our minds after a very 
 fanguine manner; have built much upon 
 them, and formed to ourfelves animaginarie 
 
 fcene
 
 EXERCISES. 233. 
 
 fcene of moft exquifite fatisfaction and de-Lzcr XII. 
 light to be enjoyed, when we fhould come' r ~ ' ' 
 to be in poffeflion of the object of thefe 
 hopes, but alas we have found them dif- 
 appointed ! either .we have never attained 
 the defired good, or if fo, we have foirnd it 
 to be only a fancied one : nay, that we 
 have by means of it been betrayed into 
 much vexation and mifchief. fuch in many 
 inftances at leaft has been the cafe with 
 refpect to the hopes and expectations that 
 we have hitherto entertained, and which 
 one way or another we " have feen an end 
 " of." and fuch may be the cafe with 
 refpect to a thoufand more of the like kind Differing 
 that we may be now entertaining and che- 1E 
 rifliing in our breafts, or may hereafter in- 
 dulge, and yet is not this owing fo much 
 to the uncertaintie of our prefent fituation 
 or the precarious iflue of human affairs as 
 to the irregularitie and vanitie of our own 
 affections in fixing upon thofe objects 
 which we make to be the matter of our 
 hope and eager expectation, were we but 
 in this refpect a little wifer, we might hope 
 even in relation to the matters of this pre- 
 fent life with much greater probabilitie, 
 and with no fmall fuccefs. thus the huf- 
 
 bandman
 
 *34 CATECHETICAL 
 
 LECT. Xll.bandman plows and fows, not indeed with 
 v -"" v *" 1 ''the certainty or abfolute affurance of a 
 crop, but yet with the rational expectation 
 of it. and for the moft part throughout 
 all the different regions of the world he 
 finds his expectations gratified and anfwer- 
 ed. and thus has it been for a long fuc- 
 ceffion of years, and in the general courfe 
 and order of this world's affairs, though 
 the gratification may at fome feafons per- 
 haps have been a little delayed, and fome 
 circumftances of a difcouraging nature, and 
 that feemed to bear a contrary afpeft, may 
 have intervened, and in any other rational 
 and honeft purfuit induftrioufly applied to, 
 we may in like manner entertain the hope 
 of having our labor recompenfed with the 
 defired fuccefs. thus we find in general 
 that thofe who undertake the care of a 
 family with the hope of providing for it, 
 and exert themfelves in a proper manner 
 for that purpofe, rarely fail of meeting with 
 that fuccefs, which if they be moderate and 
 regular in their views, may abundantly con- 
 tent and fatisfie them, there are then with 
 refpecl: to the fhings of the prefent life, 
 hopes or expectations of two different kinds, 
 fuch as are vain, romantic, vifionary and 
 
 fruit-
 
 EXERCISES. 235 
 
 fruitlefs, and thofe other that being found- Lie r.xir.. 
 ed upon probable grounds and well confi-'^ ~~ 
 dered reafons, and upon the natural appear- 
 ances, order and ftate of things, are gene- 
 rally accomplifhed. and it is thefe latter, 
 I prefume, that will be found to be the true 
 emblem or model of thofe expectations 
 which we are all with fo much fatis faction 
 and joy entertaining in relation to a future 
 exiftence, in which we fhall be far more 
 happie, infinitely more exalted in dignitie 
 and bleflednefs, than any thing that by any 
 means we can attain to here can enable us 
 to conceive of j and that this hope is of the 
 folid and rational kind, not chimerical and 
 vifionarie. and if with refpect to fo great 
 a varietie of other things we may hope with 
 reafon and fuccefs, why not in this ? " St. 
 " James, as perhaps, my good children, you 
 " may remember, inftances in that very 
 " cafe of the hufbandman, which we have 
 *' juft now been fpecifying, to the very 
 " fame purpofe, and as being the natural 
 " emblem of human hope and expectation 
 " with refpect to a future ftate. be patient^ 
 ** he fays, therefore brethren, and it is a 
 *' paflage, which as you grow up you may 
 " have frequent occafion of meditating 
 
 " upon K
 
 236 CATECHETICAL 
 
 LECT.XII," upon, and may find great comfort and 
 ' ~'~ '" fatisfa&ion to arife from the revolving of 
 '* it in your thoughts, be patient therefore 
 " brethren unto the coming of the lord, behold 
 6S the hujbandman waiteth for the precious 
 " fruit of the earth^ and hath long patience 
 " for it, until he receive the early and latter 
 " rain, be -ye alfo patient-, Jlablijh your 
 * e hearts, for the coming of the lord dravueth 
 *' nigh.*' thus it is that he fpeaks concern- 
 ing our hope of bleflednefs hereafter, as 
 being altogether as rationally founded as 
 that which is entertained by the honeft, in- 
 duftrious and fkilful hufbandman of a plen- 
 tiful crop, but before we enter more di- 
 rectly upon our propofed illuftrationof this 
 particular, we are to confider, according to 
 the method that has been intimated, of the 
 prefent actual condition of mankind, and 
 we fhall briefly touch under this head, upon 
 his external, his religious, and his moral 
 condition or ftate. as to the firft of thefe, 
 it has often been obferved that thofe of the 
 infant ftate. human fpecies come into the world in a 
 much more infirm and helplefs ftate than is 
 the cafe with refpect to many of the mere 
 animal clafs ; fo that for a confiderable 
 time after our birth we are wholly unable 
 
 either
 
 EXERCISES. 
 cither to provide for ourfelves, or to be 
 any fcrvice to others, and yet upon the 
 whole it is very evident that the infant con- 
 dition of man is fo far from being worfe 
 than the Situation and ftate of the mere ani- 
 mal tribe when newly entered upon their 
 lower ftate of being, that it is in all refpe&s 
 incomparably more eligible. what may 
 feem to be defective in the helplefs condition. 
 of the infant, is abundantly made up by the 
 tendernefs, reafon and wifdom of the pa- 
 rent, fo that helplefs as we then are in our- 
 felves, there is in the gracious order of a 
 divine apd heavenly providence, an ample 
 provifion made for our being nourifhed and 
 brought up and by that intiredependance 
 which we have upon our parents in this 
 our infant- feafon of life, and that care and 
 tendernefs, which during the period of it, 
 if not perfect monfters indeed, (a) they do 
 
 not 
 
 (a) Nothing can more ftrcnglyor beautifully 
 point out the reaiitie and force of this princi- 
 ple than the application made of it by the fu- 
 preme being in the language of his prophet, in 
 order to illuflrate the infinite compaffion and 
 mercifulnefs of his own eternal nature. Ifaiab 
 xlix. 15. " Can a woman forget her fucking 
 " child, that flie fhould not have compaffion of 
 ' the fon of her womb ? yea, they may forget, 
 " yet will I not forget thee."
 
 238 CATECHETICAL 
 
 LECT. XII. fail to exercife towards us, the bond of mu- 
 i,, - -'j u al Jove, of gratitude and focial affection, 
 is rendered much more firm and folid for 
 the future, and thus the moft valuable pur- 
 pofes of a focial kind are, by this particular 
 difpenfation or ceconomy of providence, ac- 
 complifhed. a foundation is laid for a long 
 and moft lafting friendfhip between the 
 Parental parents themfelves and their offspring in 
 affection, after-life, and for the delightful returns of 
 gratitude on the part of the children, when 
 parents in their turn come to ftand in need 
 of the filial affiftance. and the focial af- 
 fections thus ftrengthened in this one par- 
 ticular inftance, are by this means naturally 
 improved into the more extended, the uni- 
 verfal habit of goodnefs, and fited for ex- 
 erting themfelves after a more operative 
 and effectual manner in other connexions, 
 and in every varying fcene of human life. 
 " you, my children, are to remember as 
 " you grow up, what prodigioufly ftrong 
 *' and forcible obligations you lie under to 
 ** your parents on account of that perpe- 
 ** tual, unwearied care and tendernefs 
 '* which they have fhewn towards you in 
 " your infant ftate, and to which alone, 
 " under the divine bleffing, you are indebted 
 4 " for
 
 EXERCISES. 239 
 
 t( for having got beyond it. had it not L T, xir, 
 <c been for this you muft have periflied in' 1 -'* 
 " your infancie, and never have enjoyed 
 " the light of life, or had the pleafure of 
 " finding yourfelves gradually advancing 
 '* towards manhood, and of being qualified 
 <c by degrees for manly relifhes, and for 
 " engaging in fuch manly occupations as 
 " are belonging to the prefent fcene of 
 " things, often think, my dear children, 
 * c through how many anxious days and 
 " months your parents denied themfelves 
 " of almoft every comfort and enjoyment, 
 " fubmited to almoft perpetual confine- 
 " ment, toil, wearinefs, fatigue, hazard, 
 " dangers, pains and forrows for your 
 " fakes, and all this, though you could 
 " never have done them any kindnefs be- 
 " forehand, and when they were altogether 
 " uncertain whether you would ever live 
 " to repay thefe labors of love, or whether 
 " if you did live to have the opportunitie 
 u of doing fo, you would have the inclina- 
 " tion. all this they did for you, though 
 " not knowing but poffibly you might, 
 <c notwithftanding all their own beft ende- 
 " vors to prevent it, be through your bafe 
 " and wicked temper their future plague 
 
 " and
 
 240 CATECHETICAL 
 
 and burden. I hope, however, that this 
 ' will not be the cafe with refpecl: to any 
 
 Filial < O f you . and that you will fo reflect upon 
 '* what I have been faying concerning the 
 * c tendernefs of your parents towards you 
 < c in your infant ftate, as never to think 
 " any thing too much to be done for them 
 " in grateful return ; that you will wil- 
 <L lingly obey all their commands ; that 
 <c you will chearfully endure any burden 
 " yourfelves for the fake of lightening 
 " theirs; that you will reverence and love 
 " them, and have all poflible tendernefs 
 " for their intereft and welfare, if ever 
 ** they fhould come to want your afliftance. 
 '* all this is due from you. and how fad ly 
 <c unnatural and perverfe will be your dif- 
 " pofition, if inftead of this grateful re- 
 " turn you fhould flight and defpife your 
 *' parents, put them to all manner of in- 
 " convenience and trouble, and fill their 
 
 Duty. hearts with inexpreffible pain and forrow 
 " by your imprudent, or by your extrava- 
 " gant and untoward conduct ! the eye that 
 ' mocketh at bis father^ and defpifeth to obey 
 " his mother ; the ravens of the valley Jball 
 * c pluck it out, and the young eagles Jhall eat it. 
 " is not this very terrible ? but you may 
 
 " be
 
 EXERCISES. 241 
 
 " be ready to think that there have beenL EC T.X!i. 
 " many undufiful children, whofe 
 " have never been plucked out by a raven y 
 " or eaten by an eagle, and that is very 
 " true, but let me tell you that Solo- 
 " mon's intention in this manner of fpeak- 
 " ing was not to intimate that this very 
 " thing itfelf would exactly and literally 
 " happen to difobedient and undutiful 
 < children, but by thefe fenfible ideas to 
 <c ftrengthen your apprehenfion of feme- 
 " thing yet more terrible that muft befall 
 ** you, if this fliould be your temper and 
 " difpofition. what a (hocking terrible 
 *' thing does it appear to you for any to 
 c< have their eyes plucked out by one animal 
 <c and eaten up by another, now, fays 
 c< Solomon to you, children, let me inform 
 <c you, and be fure to remember it, that 
 " either that, or fomething which you will 
 " find to be lull more (hocking and terrible, 
 * muft needs be your lot, if you behave 
 " with contempt, ingratitude and difobe- 
 *' dience towards your parents, this is an 
 " unnatural, wicked, and dreadfully dege- 
 " nerate temper. it muft therefore be 
 " highly difpleafing to God, and bring 
 " upon you his indignation and wrath ; 
 M " and
 
 242 C A T E C H E T/I C A L 
 
 LECT.XH." and if perfifted in, cannot but terminate 
 ~"~ '" in the moft tremendous woe." but as 
 our infant ftate is thus he'plefs and infirm, 
 the proper improvement of which, and the 
 wife defign of providence in it, I have now 
 been endevoring briefly to point out, fo 
 likewife in our future life on earth we are 
 expofed to a great varietie of calamities and 
 
 Human forrows. " there is a time to laugh," it is 
 true, but we all know that there is like- 
 wife " a time to weep." we form projects. 
 but as we have feen, unlefs it be with great 
 caution, wifdom and forefight, we are liable 
 to no fmall difappointment in the event and 
 ifTue of them, and fometimes, even though 
 ever fo prudently planned, vexation and 
 difappointment does neverthelefs attend 
 them, many evils are we thus liable to 
 fuffer in confequence of our own impru- 
 dence, or elfe of our neceffarie and una- 
 voidable defect in wifdom. and many more 
 are we expofed to in confequence of the 
 follie or injuftice of others, pain, ficknefs 
 and diftemper of body attend us in one de- 
 gree or another throughout the whole of 
 
 life. life, or if we ourfelves be well, " our 
 
 *' friend Lazarus," it may be, " is fick." 
 thofe, whole company, health, profperitie 
 
 and
 
 EXERCISES. 243 
 
 and happinefs is our own greateft joy, areLtcr. XIT. 
 
 laboring perhaps under many pains and in- v /" -^ 
 
 firmities of body, or if not under thefe, 
 under worldly lofles and difappointments 
 of various kinds, in our own affairs of 
 this nature we are liable, not only in many 
 inftances to the fruftration of our hopes, 
 but even to very urgent, prefling difficulties 
 and embarrafTments ; fo that we know not 
 which way to look for, or whence, accord- 
 ing to any outward means or human pro- 
 babilities, to expect oar fuccour. in the 
 midft of all, however, providence has put 
 into our power a great varietie of enjoy- 
 ments by which life is or may be for the 
 moft part fweetened and made comfortable 
 to us. there is a ftrength and fortitude 
 naturally belonging to the mind of man, 
 which may render evils tolerable; efpeci- 
 aily when it is aided and aflifted by reafon 
 and reflection, by prudence and the mode- 
 ration of our defires. feveral obfervations 
 with refpedt to thefe ills of life, confidered 
 as objections infifted upon by fome againft 
 the providence of God, have been already 
 laid before you. but let me here both in 
 farther anfwer to fuch objections, and like- 
 wife for your direction as to the manner of 
 M 2 bearing
 
 2 4 4 CATECHETICAL 
 
 LECT.XH.bearing thefe evils, and for your comfort 
 f -y- 1 'and fatisfa&ion untier them, remind you as 
 follows ; that by fuch afflictions we are 
 naturally put upon ferious thought and re- 
 collection, that they have a direct tendencie 
 to excite the due exertion of our rational 
 faculties, and to a confideration of the true 
 nature of human happinefs. and by this 
 means they produce upon the whole, a good 
 far over-balancing their own preifure and 
 weight of evil, by thefe difappointments 
 and forrows we are naturally put upon 
 feektng our comfort in religion, and led to 
 place our repofe, our confidence and hap- 
 pinefs in God. and is it not well worth 
 our while to endure any ills of life for the 
 fake of being brought to the devout and 
 fervent love of God at laft ? or even of 
 having the heavenly flame of devotion by 
 means of them increased and heightened, 
 and in a thoughtful, ferious, well tempered 
 mind fomewhat of this kind will afTuredly 
 arife out of the fuffering fcene, and be the 
 effect of our auctions, they will bring us 
 nearer to God. they will be the means of 
 uniting us more clofely to him ; and will 
 thus be contributing to our trueft felicitie 
 and higheft good, when we have made 
 
 God
 
 EXERCISES. 245 
 
 God our " refuge and our hiding place," Lie T.XII. 
 we are at once fafe from ftorms, and in a^""""*"" """' 
 fituation for enjoying the moft fublime and 
 exquifite felicities. " God, we are then 
 " enabled to fay, is my portion ; I will 
 " not fear what man can do unto me." 
 many of the afflictions of life are in a man- 
 nee annihilated and made to vanifh into a 
 thing of nought by the power of reli- 
 gion, and others of them that may re- 
 main, it enables us with eafe to bear ; 
 according to that admirable advice and ex- 
 hortation of the pfalmift, " wait on the 
 <c lord and be of good courage, and he 
 " fhall ftrengthen thine heart, wait, I 
 <c fay, on the lord." and then farther, in 
 the third place, the various calamities of 
 human life are furnifhing us with perpe- 
 tual occafions, and fupplying mankind 
 with conftant opportunities, for the exer- 
 cife of the focial at7etions, the tender and 
 fvmpathiung paflions. and by this means 
 the higheft good is effected ; we are formed 
 into the temper of virtue ; we are made 
 like to God ; we are made fit for heaven ; 
 and by the few tranfient fcenes of calamitie 
 and forrow here occuring, ripened for an 
 everlafting world, where there will be no 
 M 3 fuch
 
 246 CATECHETICAL 
 
 LzcT.XH.fuch thing, the afflictions of others give 
 -T- Y '-'fij e opportunitie for exercifing our kind- 
 nefs and good-will ; and by our own we 
 are made more fenfible of theirs, and con- 
 fequently become more difpofed to embrace 
 that opportunitie. thus do the evils of our 
 external condition naturally tend to make 
 us thoughtful, rational, manly in our views, 
 fedate in our temper, religious in our affec- 
 tions, tender and fympathifing in our dif- 
 pofitions towards mankind, happie fruits! 
 moft defirable end and iflue of them ! 
 
 But alas ! when we come to examine 
 fecondly, the religious ftate and condition 
 of mankind, we are far. from finding thefe 
 fruits univerfally to arife out of them : and 
 in this the actual ftate and condition of 
 
 Religion, mankind with refpect to religion, we fiiall 
 fee the reafon why they do not. though 
 as we have feen, rnan is a being naturally 
 formed for the knowlege and contemplation 
 of God ; yet how few are there who em- 
 ploy their thoughts or exercife their reafon 
 in this way? and yet fo highly natural is 
 religion to mankind, that they will have 
 the appearance of it in one fliape or an- 
 other, and from this natural tendencie of 
 the human mind to religion, in conjunction 
 
 with
 
 EXERCISES. 2 4 ; 
 
 with fn fad a negle& of employing our rea- LICT. xn. 
 fonable powers aright in the contemplation U """ V "~* NM ' 
 and ftudy of religious truths and princi- 
 ples, have arifen thofe fuperftitions that 
 have been fo mightily prevalent in the 
 world, and the caufe of fo many dire and 
 horrid mifchiefs among mankind, many 
 have been tempted difhoncftly to give their 
 countenance to thefe fuperftitions ; even 
 though they themfelves were well enough 
 conyinced of the follie and vanitieof them, 
 thus there has been fo much the lefs pro- 
 babilitie of their being removed out of the 
 way. and in the mean time thofe, who 
 with greater innocence have embraced thefe 
 falfe notions concerning deitie and religion, 
 have had their tempers at once corrupted 
 and difturbed by them, for it is not every 
 thing that men may call religion that can 
 afford us the comforts of it, but only true 
 religion itfelf ; religion in its own genuine 
 principles and nature, we may call thofe 
 principles the truths and doctrines of reli- 
 gion, which are directly contrarie to the 
 leal fyftem of religion ; and if fo, can it 
 at all be wondered at that they fhould have 
 contrarie effects ? that they fhould not pro- 
 duce the fame ? and then a great many 
 M 4 others
 
 248 CATECHETICAL 
 
 LECT. XII. others there are, who never think abouc 
 * -v ' religion at all; who call it all fupcrftition; 
 who defpsfe it in every fhape and form ; 
 and who are fo ftrangely infatuated, as to 
 value themfelves not a little upon daring 
 to do this. " of this, my good children, 
 " you will fee fad and melancholy inftances 
 " when you ceme to look about you in the 
 *' world, and obferve the conduct of man-*. 
 " kind, but I hope you will ever remem- 
 " ber, that to defpife religion, is in effect 
 " to defpife God your maker, whofe nature 
 <f and perfe&ions are the foundation and 
 " object of it. and glad, exceding glad, 
 " fhall I be, if what in thefe our evening 
 tc exercifes I have been faying to you 
 *< concerning God, his goodnefs and his 
 " love to you, and his power to make you 
 " either happie or miferable, {hall have 
 " made fuch an impreffion upon your 
 " minds, as that you will ever look upon 
 " it as the moft odious, the moft ungrate- 
 * s ful, the moft abfurd and foolifh' difpo- 
 *' fition that can poflibly be indulged, to 
 *' be indifferent to the fentiments of reli- 
 *' gion j indifferent whether we love God 
 *' or not j whether he approves of us or 
 " not 3 or even whether there be a God or 
 
 " not.
 
 EXERCISES. 249 
 
 " not. I am fure the wifer and better you.LecT.xir. 
 " are, fo much the greater horror will you'" ""^~"-' 
 " have of 'fuch a temper." is it not fad 
 and grievous that, whilft God is ever fo 
 intimately nigh to us by his fupporting 
 and all-fuftaining prefence, by the adls of 
 his power, in the wonders of his love, yet 
 wefhould in temper and affection be almoft 
 intirely eftranged from him ! who can re-. 
 fleet without a pious indignation, that it 
 fhould be the language of any human crea- 
 ture to God his maker ; " depart from 
 *' me j I defire not the knowlege of thy 
 " ways ; who art thou, that I fhould 
 <c ferve thee ?" and yet what v vaft numbers 
 are there amongft mankind, with refpel 
 to whofe temper and actions this language 
 exorefTes the apparent meaning and import 
 of them, though there be fdtnething in it 
 too horrid even for themfelves to avow in 
 words ? a circumftance of itfelf alone fuf- 
 ficient to convince them of their folly, if 
 they were not indeed almoft hardened be- 
 yond convi&ion. but fuch is the reiigious 
 ftate and condition of mankind, we are 
 naturally capable of religion and difpofed 
 to itj but yet through vanitie, levitie, in- 
 confideration, and the power of corrupt 
 M 5 exam-
 
 25 CATECHETICAL 
 
 LrcT.xn.example, ^ ad 'y unmindful of it. " the ox 
 ' ~~*~ ~'*' knoweth his owner, and the afs his 
 " matter's crib." but we " forget the 
 " God who formed us, and lightly efleem 
 " the rock of our falvation." -" but yet, 
 " my good children, there is a great deal 
 ** of religion to be feen in the world, 
 " which you are to confider as the public 
 '* tcftimonie of mankind given in favor 
 " of it, and which fhould excite your cu- 
 " riofitie to enquire into the nature and 
 " meaning of it. you fee your parents 
 " and others, the whole neighbourhood, 
 " the whole citie, and you prefume the 
 " fame of the whole country and kingdom, 
 " aflembling themfelves together upon the 
 " dated days of public devotion, now by 
 " thefe a&ions God* is folemnly. acknow- 
 " leged as the creator and ruler of the 
 " world, ami you may very naturally 
 .** imagine that mankind all over the world 
 " could fcarce have agreed fo unanimously 
 " as they do in fuch a practice as this, if 
 " there had not been fome very obvious 
 " and convincing proofs of God's being 
 " and government, which you to be fure, 
 *' as well as many others, who have lived 
 *' before you, may be very fenfible of, if 
 
 you
 
 EXERCISES. 2 5 
 
 44 you will but ferioufly apply your mindsLncT. xn. 
 
 " to feeking of God your maker, " who* 1 if" "* 
 
 44 giveth fongs in the night." " who givetb 
 44 fongs in the night ; you may be ready to 
 44 afk perhaps, what is the meaning of that ? 
 " why, it means the joy and comfort, 
 44 which God gives to thofe of mankind, 
 44 who humbly wait upon, and devoutly 
 44 ado r e him in their afflictions." 44 fongs" 
 are a token of joy. and " the night" is 
 a gloomy feafon ; and is therefore a proper 
 emblem of affliction j fo that to 4t give fongs 
 in the night" is to give comfort in affliction. 
 
 The moral ftate of the world is much Morals, 
 the fame as the religious ftate of it. man 
 is made for virtue as well as religion; 
 which are indeed in the true and genuine 
 idea of them very clofely and infeparably 
 connected j but he fadiy neglects the one 
 as well as the other, and yet fo powerful 
 are the tendencies of nature to both, that 
 he cannot wholly overlook either the 
 one or the other. 44 when therefore you, 
 44 my children, come to look abroad in 
 <( tiie world, if you do it with a candid 
 *' eye and after a friendly good-natured 
 <4 manner, you will fee a great deal of 
 44 generofitie and kindnefs, of gratitude, 
 M 6 4t meek
 
 252 CATECHETICAL 
 
 LECT. XII.* meeknefs, patience and forgivenefs among 
 v " v -'it mankind, which you yourfelves muft 
 < be defirous to imitate in your own tem- 
 " per, and to cherifh in the minds of others. 
 tc but yet you will perceive that there is 
 * 4 not any thing like fo much of thefe in the 
 " conduct and difpofitions of human kind 
 " as might naturally be expected, and as 
 *' would in fact take place, were we but as 
 " mindful as we ought to be either of God 
 " or of our o\vn natures, and in many 
 <c inftances you will fee mod fad and la- 
 ** mentable departures from a fpirit of this 
 tc kind, and, if the fight and obfervation 
 " of thefe do but increafe your own indig- 
 44 nation againft vice and wickednefs, it 
 <* will be well and happy for you. and 
 " from what we have thus far been infift- 
 " ing upon concerning the external, the 
 ** religious and the moral condition of 
 * c mankind, you will eafily collect what 
 " notion is to be formed of human happi- 
 <c nefs as enjoyed here upon earth ; that 
 u the prefent is far from being a ftate of 
 ' perfect felicitie ; that yet there is a great 
 " deal of fatisfadtion and comfort enjoyed 
 * ** by mankind on earth ; that there might 
 *' be a great deal more, were they but more 
 
 " thought-
 
 EXERCISES. 253 
 
 <{ thoughtful, and more attentive to religi-LicT.xir. 
 " ous interefts and concerns, and the cul- '-~w~ ' 
 " tivation of virtue and the moral temper j 
 '* and that all the true and folid happinefs 
 " that is enjoyed amongft us is owing to 
 tl fuch a fpirit : and that therefore, if you 
 " would either be happy yourfelves, or 
 " make others fo, you muft Jive pioufly 
 *' and delight in goodnefs yourfelves, and 
 " cndevor fo far as your influence may 
 " reach to perfuade others to the love and 
 " purfuit of pietie, and to the cultivation 
 *' of the fame friendly and benevolent 
 44 difpofltions." thus have we confidered 
 the nature of man and his prefent condi- 
 tion, that glorious interefting topic, his 
 hopes in relation to futuritie, and the ac- 
 complifhment of them in the blefled world 
 above, muft be referved for the next oppor- 
 tunitie we lhall have of meeting upon this 
 occafion. 
 
 LEG-
 
 CATECHETICAL 
 
 LECTURE XIII. 
 
 .^IT 7"HEN we treated laft in thefe our 
 ' V V evening exercifes upon the great, 
 all-important, univerfally interefting and 
 infinitely momentous topic of religion, it 
 was obferved that human hope had for its 
 objec"l both the good things of the prefent 
 life, and the great realities and events, 
 pleafures and enjoyments of a future {late 
 of being, with relation to the former, we 
 then took notice that there are too very dif- 
 ferent ways or methods according to which 
 our hopes are entertained and very com- 
 monly cherifhed by mankind, fo as to ren- 
 der them under one of thefe clafles or ar- 
 rangements altogether chimerical and vifion- 
 ary, and which are therefore for the moft 
 part difappointed ; whereas thofe belong- 
 ing to the other being rational and upon 
 fair and probable grounds affumed and taken 
 up, come generally to be gratified in the 
 end. how happy would it be for us, did 
 we but confine ourlelves as much as poffi- 
 ble to thefe latter !" and thefe, it was then 
 obferved, would, as we prefumed, be found 
 
 the
 
 EXERCISES. 255 
 
 the proper emblem of that other hope, inLrc.Xiii. 
 which we are fo much more nearly con-* ""*" "^ 
 cerned, than in any thing that can befall 
 us here j that hope or expectation I mean, Future 
 which we all of us with fo much joy em- ate * 
 . brace of living hereafter in the world of 
 fpirits, and of entering ere long upon it. 
 an hope, which looks " into that which is arguments 
 " within the veil," which penetrates be- < 
 yond the utmoft bounds of time, and which 
 gives us the chearing, triumphant profpec"l 
 of being placed fo foon in a fituation, where 
 no calamities can any longer annoy u?, 
 where we (hall be for ever enjoying the 
 happie fruits of thofe we now bemoan, and 
 under which we ourfelves are actually la- 
 boring, as well as be acquainted with the 
 many beneficial confequences in that blefled 
 world arifing out of thofe, which others 
 are now enduring, and we ourfelves fo oft 
 behold with a lamenting and fympathetic 
 eye. that this hope, fo glorious, fo ani- 
 mating, is indeed of the kind I have hinted, 
 or, in other words, an hope founded upon, 
 the moft folid and convincing arguments ; 
 arguments, which the moft inquifitive and 
 fearching mind may with the utmoft fatif- 
 faclion relie upon, is what I am now toin proof of. 
 
 fhew.
 
 256 CATECHETICAL 
 
 LEC. xiir.fhew. indeed, to us, who are favored with 
 v -- v 'the lively, infallible oracles of chriftian truth, 
 there is the moft ample and decifive attefta- 
 tion given upon this head by the authoritie 
 itfelf of thefe lively oracles, and in the exprefs, 
 frequent and moft folemnly repeted af- 
 furances of our blefled favior and his holy 
 apoftles, to whom " God has borne witnefs 
 " by figns and wonders, and divers miracles 
 <c and gifts of the HolieGhoft. by them 
 *' life and immortalitie" have been in a moft 
 glorious fenfe " brought to light." and 
 upon this foundation we may with the utmoft 
 fafety rejoice in the firm perfuafion of being 
 one day admited to fee the glorie of God 
 as manifefted and made known in the now 
 inconceivable and inexpreflible felicities, 
 objects, employments and entertainments 
 of the heavenly ftate. " but had you, my 
 " dear children, the expectation of becom- 
 " ing poflefTed ere long of fome fair and 
 " ample fortune in ,this world, by which 
 *' you were to be much raifed above your 
 " prefent rank, and even above many of 
 *' thofe, whom you now look upon, though 
 " I hope without any envy, as your fupc- 
 c< riors in this particular, would it be at all 
 l< " difpleafing to you to have this hope con- 
 
 '. firmed
 
 EXERCISES. 257 
 
 li firmed by a varietie and number of wit- LEC.XIII. 
 
 " neffes, who fliould all agree in giving* r--' 
 
 u you the ftrongeft reafons for entertain- 
 " ing it, and believing that it would in 
 " a little time be gratified and accom- 
 ** plifhed ? would you not hearken to each 
 " of them ? would you think that what 
 " any one had to fay to you on this head 
 " was at all fuperfluous, becaufe you knew 
 " of another, who could likewife give you 
 " fatisfachon in relation to it ? would you 
 " not on the contrary rejoice in the varietie 
 " of the evidence as greatly corroborating 
 " and ftrengthening your hope ? but how 
 " much more pleafed fliould you be with 
 tc feeing this increafe of evidence in relation 
 " to your hope of a future world ? there 
 <c will foon be an end to the higheft honors 
 " of the prefent life, and, in a little time, 
 " the largeft treafure of worldly riches, 
 " that you can by any means acquire, will 
 " perifh and decay, or, which is all one, 
 " you yourfelves will be taken from the 
 " poiVvflion of them ; but if you are once 
 " entered upon the happinefs of futuritie, 
 " you will find it to be as complete in its 
 tc nature, fo likewife endlefs in its duration. 
 ** I hope therefore it will be a great plea- 
 
 " fure
 
 CATECHETICAL 
 
 " fure and fatisfa&ion to you to hear of 
 " having the realitie of this future happi- 
 nefs proved by the light of nature^ and by 
 arguments and reafons deduced from the 
 *' innate and well-grounded fuggeftions of 
 " our own minds:" that is to fay, by 
 fuch arguments as we might have made 
 ufe of, and been acquainted with and feen 
 the force of them, even though we had 
 never had any knowlege of Jefus Chrifl, 
 or of the declarations of his gofpel. the 
 proving of it in this way will by no means 
 weaken or invalidate, or any way derogate 
 from that clear and certain proof of this 
 article that is to be drawn from the autho- 
 ritie of his religion ; but will be juft fo 
 much additional ftrength to our evidence 
 and proof upon the whole in relation to 
 this fo interefting and joyful a fpeculation. 
 we will therefore go on, if you pleafe, to 
 enquire a little into this fubjecl according 
 to the manner we have now been fpeaking 
 of. and in doing this we will endevor, 
 firft, to point out the_ realitie of a future 
 (late ; fecondly, confider fomewhat of the 
 nature of thofe rewards and punifliments 
 that will be diftributed in it ; and then, 
 thirdly, enumerate fome of thofe inferences 
 
 which
 
 EXERCISES.' 2 5 
 
 which are to be made, and which we may Llc - XIII 
 naturally found upon this principle or doc- **"" """*' 
 trine, as to the firft of thefe particulars, 
 the realitie of a future ftate of rewards and 
 punifhments, it is to be proved, firft, from 
 the nature and perfections of God ; his 
 goodnefs, his holinefs, his power and his 
 wifdom. fecondly, from the inward frame 
 and ftructure, the mental paffions and af- 
 fections of man himfelf. thirdly, from 
 his condition here, or the conduct of divine 
 providence towards him in the prefent ftate. 
 thefe are the three grand and general fources 
 of argument upon this fo highly momentous 
 topic, fo far as we can carrie our reflexions 
 upon it, without having recourfe to the 
 fpecial illuminations and miraculous tefti- 
 monie of the gofpel. upon each of thefe 
 then I will now briefly infift. there is 
 fomething very pleafing in the following 
 defcription of the nature, power and efH- 
 cacie of religion, which has been given us 
 by Doctor Lucas in his inquirie after hap- 
 pinefs. " religion, fays he, rectifies our 
 " opinions and difpells our errors, and 
 " routs thofe armies of imaginarie evils, 
 *' which terrific and torment the world 
 " much more than fpirits and ghofts do. 
 
 " this
 
 60 CATECHETICAL 
 
 Ltc. xrii." this difcovers to us objects worthy of all 
 *"""" "v '" the love and admiration of our fouls. 
 " this expiates our guilt and extinguishes 
 " our fear, this fhews us the happinefs 
 " of our prefent condition, and opens to 
 " us a glorious profpect of our future one. 
 <c this difcovers to us the happie tendencie 
 ** of temporal evils, and the glorious re- 
 '* ward of them; and, in one word, teaches 
 " us both to enjoy and fuffer. it moderates 
 " our defires of things uncertain and out 
 *' of our power, and fixes them upon thofe 
 " things, for which we can be refponfible. 
 " it raifes the mind, clears the reafon ; 
 " and finally forms us into fuch an united, 
 ' fettled and compacted ftate of ftrength, 
 " that neither the judgement is eafily 
 *' fhaken, nor the affections hurried by 
 '* any violent transport or emotion.'* 
 <c you fee, my good children, how much 
 '* the truth and proprietie of this defcrip- 
 ** tion depends upon that doctrine of a 
 " future ftate, which you perceive to be 
 " refered to in it." who then would not 
 wifh to have all thefe glorious effects of re- 
 ligion afcertained and made to be reafonable 
 in the expectation of them, by the fulleft 
 eftablifhment and cleareft proof of that doc- 
 trine?
 
 EXERCISES. 2 6 r 
 
 trine ? let us precede then to inquire whatLec. xin. 
 evidence in favor of it is to be derived frorn^- v ' 
 thofe feveral and diftindt topics or fources of 
 argument that have juft- now been men- 
 tioned, to wit, in the firft place, from the 
 nature and perfections of God, his good-D; v ; neat . 
 nefs, his hoiinefs, his power and his wif- trib "t. 
 dom. this is an argument, the intire force 
 of which cannot be comprehended but in a 
 comparative view,, and is connected with 
 that which is to follow, and which is 
 founded upon the nature ami constitution of 
 man. however fome feparate obfervatLns 
 may ufefully be made relatively to each of 
 them ; dfter which their united force fhall be 
 briefly pointed out. from the idea which we 
 are naturally led to form cf the abfolute 
 and unlimited power of the deitie, we may 
 plainly and evidently coiiecl: that our exilt- 
 ence hereafter muft at leaft fall within the 
 pofiibilities of nature. " you, my children, 
 " will eafily perceive that it muft needs be 
 l< altogether as eafy for the fupreme being 
 44 to continue your exigence in another 
 " world as it is to fupport it now, or as it 
 <c was originally to bring you into being. 
 c< you can do one thing and not another ; 
 " nay, the very fame thing you can do at 
 
 " one
 
 262 CATECHETICAL 
 
 LEC. Xin. u one t j me anc j not at ano ther. and why ? 
 
 '""'" becaufe there are impediments and ob- 
 
 " ftru&ions lying in your way, preceding 
 
 " from fome other acting power in nature, 
 
 ** and which impediments it is wholly be- 
 
 * c yond your abilitie to remove, but you. 
 
 *' will immediately perceive from what has 
 
 " in the courfe of thefe exercifes been laid 
 
 " before you, that nothing of this kind 
 
 " can happen or take place with refpecl to 
 
 " the intentions and will of the deitie. if 
 
 " the divine being wills your exiftence 
 
 " hereafter, there is none, no man, no 
 
 " angel, no devil, no inhabitant of any 
 
 " world whatfoever, that cznjiay his hand, 
 
 " or fay unto him -what doejl tbou. fo that as 
 
 " to the idea or poffibilitie of the thing, it 
 
 <c is altogether as eafy for you to conceive 
 
 '* that you may exift in another world, as 
 
 " that you may be alive to-morrow in this. 
 
 " and this let me obferve to you, is noin- 
 
 l( confiderable point in an argument of fo 
 
 " much confequence ; that the thing, 
 
 " which we would prove is in the notion 
 
 " cr idea of it, of as eafy comprehenfion 
 
 '* as any of thofe familiar views or objects, 
 
 " which you are every day converfant 
 
 " with, you will not at all wonder to 
 
 " find
 
 EXERCISES. 263 
 
 * e find yourfelves alive to-morrow, though LEC - XIIJ - 
 " you ought to be very thankful for it to ' ~' 
 ct that God, in whofe hands your breath is 9 
 " and whofe are all your ways t and to whom 
 " alone you will be indebted for this far- 
 " ther extenfion of your being. many 
 " children, as well as perfons of riper years, 
 " are very fuddenly cut off by death, and 
 " whenever it feems fit and proper to fove- 
 " reign wifdom that it mould be fo. but 
 " I fay, you would net at all wonder, my 
 " good child, to find yourfelf alive to-mor- 
 " row. now it ought not in reafun to be 
 " any greater matter of furprize to you, 
 " that you are to live hereafter or in an- 
 " other world, for with the lord a thonfand 
 tf years is<as~one day, and one day a^ a tboufand 
 <c years, and furely, my dear children, 
 *' when you recolledl wliat has been fo 
 " largely faid to you concerning the good- 
 " nefsofGod, nothing, I imagine, could 
 *' appear to you more natural, than the 
 " fuppofing that his goodnefs, fo free, fo 
 " difmterefted, fo large, fo exuberant as it 
 " appears in fal to be from the furround- 
 " ing works of nature, and in the perpe- 
 " tual operations of his providence, (hould 
 " incline him to continue your being 
 
 " beyond
 
 264 CATECHETICAL 
 
 LEf.xm." beyond the fhort and fcanty limits of 
 
 4> ~v '" this world. the higher opinion you 
 
 te have of any earthly friend, of your own 
 " father, for inflance, or mother, the 
 *' firmer perfuafion you have that they will 
 " continue to be as kind to you hereafter 
 " as they are at prefent ; and that far from 
 '* being difpofed to deprive you of any 
 tc good which you enjoy, they will be ra- 
 " ther inclined to multiplie the comforts 
 " of your being, and to enlarge and height- 
 c< en the happinefs of it. why then fhould 
 " you ever fufpecl: that a being, who is 
 " infinite in goodnefs, fhould be fo far 
 " from continuing to be good to you after 
 " death, as at this deftined hour to deprive 
 " you even of that grand blefling, which is 
 " the foundation of all befides, your very 
 '* exiftence itfelf ? that after fo very (hort 
 <l a period, he fhould ceafe to have any 
 " kindnefs for you at all 3 nay, that he 
 " fhould then act the very cruelleft part 
 *' towards you that can pofTibly be ima- 
 " gined, next to the making you eternally 
 " miferable ; namely, the firiking you out 
 t{ of being for ever, upon thefe plain and 
 ** obvious principles it muft needs, I think, 
 *' appear, that the higher notions you have 
 
 " of
 
 EXERCISES. 165 
 
 " of the divine goodnefs, fo much the lefs!-". XI;I - 
 " able you will be to fuppofe that God ~ T 
 *' fhould deprive you of. your being after a 
 " few years only pafled here upon earth, 
 " and the more readily will you conclude 
 *' another ftate to be ordained for man." 
 when we mentioned the holinefs of God in 
 the ftating of this argument, we did it to 
 (hew, that if there be a future ftate at all, 
 it muft needs be a ftate of happinefs and 
 reward to the good, and of punifhment and 
 miferie to the wicked, and this is a truth 
 that you will eafily perceive muft neceflarily 
 and directly flow from that acknowleged 
 attribute of the deitie. for being that 
 righteous lord and fovereign ruler who lovetb 
 righteoufnefs, and consequently righteous 
 perfons, nothing can be more abfurd than 
 to imagine that a future ftate fhould be to 
 any fuch a. ftate of miferie and torment, 
 and it would be equally abfurd to imagine 
 that to any of thofe who enter upon it with 
 depraved and wicked difpofitions, it (hould 
 be a ftate of blifs. for God cannot " take 
 " pleafure in iniquitie." yet what could 
 be a greater evidence of his doing fo, than 
 the admifiion of the wicked and ungodly 
 into a ftate of perfect, heavenly and ever- 
 N lafting
 
 266 CATECHETICAL 
 
 LEC. XIII. lading felicitie ? this is the higheft poflible 
 ^""""v 'token that can be given of. the divine love, 
 even to the beft and moft virtuous of man- 
 kind, it is therefore a manifeftation of it 
 that cannot furely be extended alike to the 
 wicked and prophane. nor would it be at 
 all confident with the wifdom of God, 
 another attribute which we mentioned as 
 comprehended in this firft topic of argu- 
 ment, and in the general fcope of it, that 
 vice and wickednefs fliould be thus trium- 
 phant hereafter, this would be giving it 
 fo much countenance as would be utterly 
 inconfiftent with the efiential holinefs of 
 the divine being, and confequently v/ith 
 the nature and defign of his moral govern- 
 ment, but fecondly, the realitie of a fu- 
 ture ftate may be very ftrongly infered from 
 the nature of man himfelf; from his in- 
 ward make and ftruclure, his mental pow- 
 Human ers and affeclions. man is a noble creature, 
 he ftands eminent and fuperior in rank of 
 being ; foremoft and chief among all the 
 works of God below, and a moft prodi- 
 gious difference there is between him and 
 any of the brute creation, thofe of them 
 that make the moft fuperb and ftately ap- 
 pearance in the animal tribe itfelf, what 
 
 are
 
 EXERCISES. 267 
 
 are they when compared with man, whoL.Ec.Xin. 
 is made capable of religion and virtue, of 1 v -^ 
 knowing and worfhiping God, and even of powers, 
 refembling his perfections ? and in con- 
 templations exercifes and attainments of 
 this kind he is naturally qualified for mak- 
 i-ng a perpetual piogrefs, far beyond what 
 the narrow limits of this world will admit 
 of, even fuppofmg his religious and moral 
 improvements to be carried on at ever fo 
 great a rate ; nay, the more any man 
 knows, and the longer he lives in the pur- 
 fuit of knowlege, the more he perceives 
 himfelf capable of knowing, the more 
 eager he is after flill farther knowlege, and 
 the more exquifitely delightful he finds the 
 purfuit and acquifition of it to be to him, 
 and he cannot but apprehend that it will 
 be continually more and more delightful to 
 him the longer he continues to be fo em- 
 ployed and in this manner entertained, the 
 fame obfervations are applicable to his reli- 
 gious and moral character, the more he 
 loves God, the more he perceives himfelf 
 capable of advancing in this divine affec- 
 tion, the more lie defires to do it, and the 
 greater idea he forms of the happinefs that 
 will refult from going on to perfection in 
 N 2 thefc
 
 268 CATECHETICAL 
 
 LEC. X! i.thefe devout afpirations of the mind, the 
 L """~ v "" 1 "~ ; more he delights in virtue, in imitating 
 God, and doing good, the more railed 
 and elevated are his ideas of the happinefs 
 to flow out of fuch a temper yet farther 
 cultivated and improved, from the conti- 
 nued inceflant progrefs of it, and from a 
 farther extended feries of fuch godlike 
 action, this then being the cafe, this total, 
 abfolute, and in a manner infinite, difpa- 
 ritie confidered between man and any of 
 the brute creation in their original powers 
 and capacities of being, is it at all probable, 
 can we poflibly imagine, that they fhould 
 be alike in death ? or can any thing on the 
 other hand be more probable or more natu- 
 rally apprehended, than that there fhould 
 here too be an anfwerable difparitie ? or 
 what can be more incongruous to our 
 notions of the divine wifdom, than to ima- 
 gine that man fhould be thus nobly diftin- 
 guifhed by the powers of his being from 
 the brutal tribe, and yet with refpedt to 
 the continuance of it be altogether upon a 
 level with them ? that he fhould be en- 
 dowed with powers capable of being exer- 
 cifed and improved in a future and nobler 
 fceae of action and enjoyment, and yet his 
 
 being 
 
 5
 
 EXERCISES. 269 
 
 being be wholly confined to this? upon^c. Xiir. 
 fuch a fuppofition, what adequate end can 1 "" "*"" * 
 we perceive to be anfwered by his being 
 thus nobly endowed ? " let it then, my 
 " dear children, be deeply impreffed upon 
 " your minds, that you are beings made 
 " capable of religion and virtue ; and that 
 " it is thefe which conftitute even the hap- 
 *' pinefs of heaven itfelf, and of all the 
 " glorious angels and arch-angels who 
 " there inhabit ; and you will, I am per- 
 " fuaded, apprehend it to be much more 
 " probable, that you fhould be defigned tQ 
 " live ere long in company with thefe glo- 
 " rious beings and in that blefled world, 
 ** and in purfuing with an everlafting 
 " ardor the perfection of ihefe your noble 
 " faculties, than that you fhould lofe your 
 tf being like the brutes that perijh." from 
 the nature of any work or fabric contrived 
 by human art, we make very probable con- 
 clufions as to the defigned continuance of 
 them, a fhepherd may run up a little hut 
 upon the downs without diging for a foun- 
 dation or beftowing any great expence or 
 labor upon it. and when we fee him thus 
 employed, we judge that he defigns it only 
 for a few days or months, at moft, conveni- 
 N 3 ence,
 
 2 7 o CATECHETICAL 
 
 Lrc, xiii. ence, and that it is then to be taken down 
 v- -v -* again, but when we obferve any perfon dig- 
 ing deep for the foundation of an houfe, and 
 employing a great number of hands in lay- 
 ing it and in raifing the fuperftructure, be- 
 ftowing upon it a great many ornaments, 
 dividing it into feveral apartments, fome 
 for one ufe and fome for another, taking 
 care to make every thing faft and fure, firm 
 and folid, and puting himfelf to a vaft ex- 
 pence of time and thought and labor and 
 money for this purpofe, we conclude of 
 courfe that he has no defign of pulling the 
 houfe down as foon almoft as it is built j 
 or at leaft we fiiould fcarce admire his wif- 
 dom if he did fo. the application of this 
 fimilitude muft needs I think be very eafie. 
 " and I will leave it to you, my children, 
 *' to draw the argument yourfelves, which 
 tc I would fuggeft by it in favor of a future 
 ** ftate ; and would now go on to afk you, 
 '* whether we may not ia your opinion 
 '* venture to look upon that eager defire 
 " and expe&ation of fuch a ftate that be- 
 " longs to the mind of man, as being a 
 u plain intimation given us by the great 
 " former of our fpirits, that we are indeed 
 " ordained to live in fuch a flate ?." we 
 
 have
 
 EXERCISES. 271 
 
 have many other natural defires and appe- T - T o xm 
 tites belonging to us, fuch as hunger and v~ ' 
 thirft, in relation to the mere animal life 
 and being ; a love of truth, a love of no- 
 veltie, a delight in great and magnificent 
 objects, a tafte for focietie and friend fhip, 
 conftituting fo many parts in the intellec- 
 tual and moral frame of man. and for the 
 gratification and indulgence of every one 
 of thefe defires, we find that the gracious 
 author of our, beings has in fact made a 
 very plentiful provifion. now the defire of 
 a future {rate feems to be altogether as na- 
 tural to us as any of^thefe. why then fhould 
 we imagine it to be the only natural incli- 
 nation belonging to us that will be difap- 
 pointed ? it is the mod important of them 
 all. it is that without which the reft would 
 be comparatively of little value. God can as 
 eafily gratify this as any of the other, a-nd 
 why fhould we fufpecl his goodnefs in this 
 particular cafe alone, fo fully verified and 
 amply difplayed in all befides? by how much 
 the nobler (a] are the powers and faculties of 
 
 our 
 
 (a) " The beft way, fays Mr. Manlove, to 
 
 " know that the foul is immortal, is to keep 
 
 " its noblett faculties in due e.xercife, and then 
 
 '< they will fpeak for themfelves." See his 
 
 N 4 />!/-
 
 27 2 CATECHETICAL 
 
 LEG. XIII. ou r being, fo much the more difficult muft 
 s """""""'it be to reconcile the deftru&ion of it either 
 to the goodnefs or to the v/ifdom of the 
 deitie. arid this is what I meant by the 
 comparative view of thefe two topics or 
 fources of argument, the nature and attri- 
 butes of deitie, and the conftitution and 
 frame of man. and in particular, the more 
 intenfe and eager our hopes of happinefs 
 hereafter, fo much the more improbable is 
 it that the fupreme being fhould not indulge 
 us in the gratification of them j fo much 
 the more difficult to account for our being 
 naturally led to entertain any fuch hope, if 
 this be not defigned. 
 
 Prefcntdif- But then farther {till we mentioned, as 
 .penfjuons. y OU ma y remember, a third argument in 
 proof of a future ftate appointed and or- 
 dained for man j and which was to be de- 
 duced from the condition of man here upon 
 
 " earth, 
 
 Dijceurfe concerning the Immortalitie of the Soul, 
 c. ix. p. 114. This feems to have been the 
 argument of the ancient Druids. Inter hos 
 Dsuidas ingeniis celfiores, ut autoritas Pytha- 
 goras decrevit, fodalitiis adftricti confortiis, 
 quxilionibus occultarum rerum altarumque 
 erefti funt, & defpe&antes humana pronun- 
 tiarunt anirnas immortales. Ammian, Marcell. 
 1. xv.
 
 EXERCISES, 273 
 
 earth, or the conduft of divine providence Lee. xm. 
 towards him in the prefent world. " t h is 1 ~""" """""' 
 " world, my good children, has all the 
 " -appearance imaginable of a ftate in 
 " which we are to be trained up and difci- 
 " plined for another, it is a ftate of edu- 
 *' cation, you perceive your own immedi- 
 " ate and earthly parents to be beftowing a 
 *' great deal of thought and care upon you 
 " in your prefent young and tender age, 
 " and that not merely in providing futte- 
 " nance for your animal life, but in forni- 
 " ing likewife your minds and manners, 
 '* and leading you into the knowlege of 
 " this or the other fcience or art, which 
 *' you can make but very little ufe of at 
 < prefent, and can fcarce imagine it may 
 " be of what benefit or advantage it can 
 " be to you to be inftrucled in them, but 
 " do you think that they would be at all 
 <c this trouble, if they were fure that you 
 te would not live to be men and woman ; 
 * c or if they had not the greateft reafon to 
 " prefume that you would ? now this is 
 " exactly the conduct of providence to- 
 " wards us all. there are many things in 
 " your prefent ftate of education under 
 " your parents and teachers, that may per- 
 N 5 " haps
 
 2 7 4 CATECHETICAL 
 
 Lie. XIII. " haps be fomewhat troubleforhe, tedious, 
 and vexatious to you, and from which 
 <c you had much rather be excufed. but 
 " they are defigned to anfvver a good end 
 " bye-and-bye in your future Jiate of man- 
 " hood, if it pleafe God to bring you 
 c< to it j and you yourfelves will then be 
 '< fenfible of this." thus God affiifh many 
 good men here upon earth, even to the 
 very lateft moment of their lives they are 
 exercifed with forrows of one kind or an- 
 other ; and thefe are the difcipline of hea- 
 ven for the improvement and perfecting of 
 their virtue, but for what end can we fup- 
 pofe it to be carried on r why fo much care 
 taken for the bettering and improvement oF 
 their tempers, if after all themfelves are to 
 be fo foon as by death annihilated ? (a] fo 
 
 like- 
 
 (a) Non mihi itaque videtur hiec parva e/Te 
 caufa, quare cum malis flagellantur & bani, 
 quando Deo placet perditos mores etiam tempo- 
 ralium poenarum affliftione punire. flagellantur 
 enimyT/wa/, non quiay?OTa/ agant malam vitam, 
 fed quia^fwa/ amant temporalem vitatn : non 
 quidem eequaliter, fed tamen Jimul, quam boni 
 contemnere deberent, ut illi correpti atque 
 corre&i confequerentur asternam, ad quam con- 
 fequendam fi nollent efTe focii, ferrentur & dili- 
 gerentur inimici ; quia donee vivunt temper 
 
 incertum
 
 EXERCISES. 275 
 
 likewife many of the bleffings and enjoy- L *c. xm. 
 rnents .of this life are of fuch a kind as to^* *~ ' 
 be naturally fited for the improvement of 
 the moral temper, and for exciting in our 
 minds thofe views and affe&ions, that are 
 in the directed manner adapted to prepare 
 us for another and a nobler ftate of being. 
 God does not only fupplie us with the meat 
 that is by the nature of it fukable and con- 
 venient with refpecl to our bodily health 
 and fuftenance, but gives us likewife all 
 things " richly to enjoy" for the culture of 
 our minds, for the lengthening and im- 
 provement of our reafonj for the refinement 
 and exaltation of our virtue, we enjoy 
 very ample means and opportunities of a 
 religious nature, we have the blefled gof- 
 pcl of Chrift in our hands, and Chrift 
 came into our world, notwithstanding all 
 the amazing glorie and dignhie of which-. 
 N6 he 
 
 incertum eft, utrum voluntatem fint In melius 
 n.utaturi. dag.dtCttritat.Dti, I. i.e. ix. where 
 ue fee the pious and. judicious father infifting 
 upon the afflidlions which befall good men, as 
 being a gracious difcipHne, intended not only to 
 promote their own preparation for a future and 
 immortal ftate, bat alfo to have a like influence 
 even upon the wicked by means of their exam- 
 ple exhibited in the fuiuble improvement of 
 thejru
 
 276 CATECHETICAL 
 
 LEG. xill.he was in the heavenly one poflefled, on 
 *- / ~ 'purpofe to confer this bkffing upon us ; a 
 bleffing purely fpiritual, and relative to 
 the higher interefts of our being, but why 
 all this care on the part of heaven in our 
 religious and moral education, if not with 
 a view to fome other ftate in which the 
 ends and purpofes of it are to be completely 
 anfwered ? what father appoints his fon to 
 be for a certain number of years employed 
 in learning this or that particular art, oc- 
 cupation or profeffion, but with a view that 
 he fhould exercife and employ himfelf in 
 the fame, when that period fhall expire ? 
 but thus our thoughts are naturally led to 
 the chriftian plan, which, God willing, 
 fhall be the fubje&of our diftinctconfidera- 
 tion on the next opportunitie. 
 
 L E C T-
 
 EXERCISES. 277 
 
 LECTURE XIV. 
 
 THE three great fources of arguments-EC, xiv. 
 upon that prime fubject, the docT:rine lt ~""~ v """"~' / 
 of a future ftate, we have already obferved Future 
 to be as follows : firft, the nature and per- ftale ' 
 feclions of the divine being, his goodnefs, 
 his holinefs, his power and his wifdom ; 
 fecondly, the inward frame and ftruc- 
 ture, the mental powers and affections of 
 man himfelf ; thirdly, his condition here 
 on earth, or the conduct of divine provi- 
 dence towards him in the prefent life, and 
 under each of thefe heads we have ende- 
 vored to evince the certaintie of it. but it 
 is of the higheft importance to obferve in 
 relation to fome of the arguments which in 
 treating of thefe particulars have been in- 
 fifted upon, that they will be fo much the 
 ilronger for the farther continuance of our 
 being, after we have enjoyed the felicitie 
 of the heavenly world for thoufands of ages, 
 and fo on for thoufands of ages ftill, than 
 they are now for the expectation in general 
 of a life to come, fuch I mean, as thofe 
 which were derived from the noble powers, 
 
 faculties,
 
 278 CATECHETICAL 
 
 LEC. Xiv.faculties and affections of the human mind, 
 l( - r ~'~^ and from the goodnefs of the fupreme be- 
 ing, and that delight and complacencie 
 which he ever takes in virtue and holinefs. 
 thefe faculties and affections of our minds, 
 the longer they are exercifed amidft the 
 blifs and glories of futuritie, fo much the 
 more will they be enlarged and elevated, 
 and fo much the more capacious will they 
 ftill be of greater happinefs in a farther 
 extended extended duration of our being, and the 
 longer we exift in the pofleifion of fo 
 fublime a felicitie, fo much the ftronger 
 idea of. an d more lively proof and demonftration 
 fhall we have of the goodnefs of the fu- 
 preme deitie, and of; the pleafure he takes 
 both in the virtue and in the happinefs of 
 his reafonable and moral offspring, fo much 
 the more powerfully and feelingly /hall we 
 in this particular be convinced ; confe- 
 quently fo much the more improbable will 
 it appear, and fo much the more unnatural 
 in us to imagine, that he fiiould by the an- 
 nihilation of our being deprive us of them 
 both, this therefore is one, and a mofi 
 important one, of thofe inferences that are 
 to be deduced from the topics that were in- 
 fifled upon in our laft exercife upon this 
 
 occafion 5
 
 EXERCISES. 
 
 occafion ; that there is not only a future, 
 but an immortal ftate of being ordained for 
 man. and thus too we are furnifhed with 
 a noble and in the higheft degree fatisfying 
 illuftration of what has been before infifted 
 upon, in anfwer to what is fometimes 
 thought fo much to militate againft the 
 fuppofed goodnefs of the fupreme being, 
 namely, thofe calamities and evils of vari- 
 ous kinds, which fo much perplex and 
 imbitter this prefent fcene of things, we 
 faid that all thefe evils might be graci- 
 oufly and moft benevolently on the part of 
 heaven intended to produce a far greater 
 quantitie or fum of good upon the whole, 
 by the happy confequence of them in fome 
 other ftate of being than could otherways 
 have been effe&ed. the realitie of this 
 other ftate of being has now been evidently 
 evinced, and in that permanent, everlafting 
 fcene of exiftence, the proofs of which have 
 been thus fo lately prefented to your confl- 
 deration, what ample fpace has the divine 
 providence as it were allowed itfelf, in 
 which, to operate after fuch a manner as to 
 produce thefe happie and delightful confe- 
 quences. and thus how glorioufly may the 
 divine and fovereign being difplay the per- 
 fection
 
 CATECHETICAL 
 
 XIv.fecYion of his benevolence and wifdom to 
 " -'all his creatures even of the human race, 
 that fhall be fcr ever triumphing with un- 
 abating ardor and affection in thefe demon- 
 ftrations of his eternal love ? " what cala- 
 44 mitie or evil can you poflibiy imagine, 
 " my good children, to take place in this 
 " world, be it ever fo heavy, ever fo ex- 
 *' tenfive, ever fo lading, which may not 
 " in a future {late of never-ending exift- 
 " ence become the matter of exultation and 
 ** triumph on account of the happie effects, 
 * c with which in that ftate it will appear to 
 " have been connected as the inftrumental 
 " and producing caufe ? effects eternal in 
 " their duration, yet arifingout of an evil, 
 " which on account of its being an evil of 
 " this life only, muft needs have been al- 
 * together momentarie and tranfient." the 
 improvement which by means of fuch afflic- 
 tions we make in virtue, is a good which is 
 to be carried with us into another world, 
 and will there be exifting in our minds, and 
 growing into a ftill greater good forever; 
 fo that it is, properly fpeaking an eternally 
 good effecft arihng out of a tranfient and 
 momentarie evil, thus again, it has been 
 often looked upon as a confiderable diffi- 
 
 cultie
 
 EXERCISES. 281 
 
 cultie in the fcheme and difpenfations ofLEc. xiv. 
 divine providence, that good men (hould fo' ' '<"" ' 
 frequently be cut off by death in the midft 
 of their days, this, it muft be ackowleged, 
 has indeed been often the cafe, fome of 
 the befl of men, in all the vigor of their 
 ufefulnefs, and amidft the higheft attvitie 
 of their pious zeal, have been thus removed 
 from our world, but then you perceive, 
 according to what we have been infifting 
 upon concerning the realitie of a future 
 ftate, that, though called out of this world, 
 their happinefs is going on in another, 
 their virtuous progrefs is not at all inter- 
 rupted, but on the contrary by this removal 
 wonderfully facilitated, and in the higheft 
 degree befriended, it is a removal unfpeak- 
 ably advantageous to their own moral im~ 
 provement. and though we cannot indeed 
 but bemoan their abfence; yet may we not 
 juftly and ufefully look upon it as a punifh- 
 ment for the fins of thofe who are left be- 
 hind ? may it not anfwer fome very valua- 
 ble purpofes in promoting our own feriouf- 
 nefs and pietie to be inquiring at leaft, whe- 
 ther it be or not f and the want of fuch 
 good men no longer acting that brave and 
 Honorable part on earth, fhould ftir up 
 
 thofe
 
 282 CATECHETICAL 
 
 LEG. Xiv.thofe who yet remain among us, to be 
 i,- -'proportionably more warm and vigorous in 
 purfuing the fame honorable meafures. this 
 will be highly advantageous to themfelves. 
 and when fuch is indeed the happie eft'edl of 
 a ferious consideration employed ur^pn the 
 fo early removal hence of men thus honor- 
 ably diftinguiftied, the benefit to the world 
 may be upon the whole the fame as if they 
 had remained with us, their virtue being 
 thus by means of their removal transfufed 
 into the minds of others, what an happy 
 thing to himfelf was Elijah's tranflation 
 into heaven? at the fame time he was fcarce 
 miffed in Ifrael, on account of that holy 
 flame which in confequence of his removal 
 was kindled up in the mind of Elifha. but 
 then, then it is, that the deceafe of good 
 men is the faddeft lofs, when they leave 
 none at all, or but a very few indeed, that 
 are equally good behind them, for all the 
 forementioned reafons however, particu- 
 larly on account of that fo much greater 
 happinefs which they themfelves enjoy in 
 confequence, we fee that the removal hence 
 of fuch, even in the prime and vigor of 
 life, cannot juftly be confidered as carry- 
 ing in it any objection to the providence of 
 
 the
 
 EXERCISES. 283 
 
 the almightie. this would be in effecl: toLic. xiv. 
 objciEl to it, becaufe the virtuous are made 1 --'"' 
 happie, which would be a ftrange kind of 
 reafoning indeed ! but the argument, as you 
 perceive, fuppofes that they enter immedi- 
 ately upon the happinefs of a future ftate. 
 and furely we muft believe it to be altoge- 
 ther as eafy to the divine being to carry on 
 the happinefs of the virtuous without breach 
 or interruption, as to revive or renew it 
 after a long intervening ftate of unconfci- 
 oufnefs and infenfibilitie. and the one be- 
 ing altogether as eafily conceived of as the 
 other, which is ir, I would afk, that ap- 
 pears mod confident with the ideas we en- 
 tertain concerning the exuberance and per- 
 fection of the divine goodnefs ? or what 
 can be more unnatural than to imagine 
 that the gracious, fovereign being, whofe 
 real defign towards us is eternal felicitie, 
 fhould neverthelefs grudge us fuch a com- 
 paratively fmall, but yet in itfelf intereft- 
 ing portion of happinefs, as may be en- 
 joyed between death and the refurreclion ? 
 it is as if any one fhould beftow upon us a 
 large and ample fortune for life, and yet . 
 grudge us the fuftenance or the provifions 
 of a fingle day i which we fhould at leaft 
 
 look
 
 284 CATECHETICAL 
 
 LEC. xiv.look upon as being ftrangely whimfical and 
 
 """"""""""'''capricious, and the fcriptures feem plainly 
 
 to fuppofe that all mankind upon their de- 
 
 ceafe have their habitation or Jot afligned 
 
 them either in heaven or hell, but a ftate 
 
 of infenfibilitte is neither one nor the other; 
 
 nor is it poflible to conceive of any moral 
 
 ends or ufes that can be anfvvered by it. [a] 
 
 whereas 
 
 (a) And .indeed, fays Mr. Grove, if we 
 ftri&ly examine the notion of the utter extinction 
 of the being, and its reprodu&ion after a certain 
 interval of time, it will appear highly abfurd 
 to reafon ; for after it has once ceafed to exifl, 
 the fame individual thinking being can never 
 exift more : a new one may be produced exaftly 
 like the former, and fo may a tbwfand more ; 
 but that will not make them all to be the fame 
 being ; as it would do for the fame reafon, as 
 any one of them may be the fame with that 
 which had an end put to its exiftence forae time 
 ago, whether a longer or a fhorcer, makes no 
 difference, after there has been a gap or fepa- 
 rating fpace of time, nothing can poflibly unite 
 the being exifting before, and that which exifls 
 after into one. and this alone, to thofe who 
 believe a refurre&ion, may be infteadof a thou- 
 fand arguments of the foul's not dying with the 
 body ; becaufe in that cafe the refurreclion 
 would not be barely refitting up the body, that it 
 might be united to the fame confcious principle, 
 with which it was in union before (and which 
 bad never for a moment ceafed to exift, and fo 
 
 might
 
 EXERCISES. 285 
 
 whereas even in the miferies of a futureLtc. xiv. 
 world inflicted by the fupremely governing' "V * 
 
 deitie 
 
 might have a title to be rewarded or punifhed, 
 for what was done in a former body) but pro' 
 during another confcious principle ; new as to its 
 very fubftance, if the foul be immaterial, and an- 
 nihilated', or at leaft as to the principle of life and 
 confcioufnefs, if it be matter', which would con- 
 ftitute it a dijlinft individual agent, having no 
 intereft in the good or bad conduft of that 
 other ; though, perhaps, it reff rabies it as nearly 
 as one being can another, the reafoning of 
 Lucretius here would be juil enough. Necjima- 
 teriam ncftram conlegerit <etas, &c. that if time 
 ftiould gather together our materials after death, 
 and after they were- reduced into the fame fitua- 
 tion, life mould be fuperaddted, yet would not 
 that fignihe any thing to us ; any more than it 
 does what beings had been compofed of the fame 
 fluff before we were born. See his Treatifeon 
 a Future State, c. viii. . xi. p. 110 112. 
 
 Q^ I . / ha<ve cfttn wondered why there is no- 
 thing in the creed of the immortality of the foul t 
 ajid itsftate before the refurreflion. 
 
 A. i. The article of CbriJFt defcent tells us, 
 that his foul was among the Jeparated 'fouls, while 
 his body was in the grave: as he told the thief, 
 that hejkould be that day nuilh him in paradife. 
 2. The refurrefticn of the body is a thing not 
 known at all by nature, but only by fupe rnatural 
 revelation, and therefore is an article of mere 
 belief: but the immortahtie or future life of fouls, 
 is a point which the light cf nature revealefb, 
 and therefore was taken both by Jews and fober 
 
 Heathens
 
 286 CATECHETICAL 
 
 LEC. xiv.deitie for crimes that have been committed 
 \.. y. 'j n t his, t he defigns of a moral government 
 
 will 
 
 Heathens as a truth of common notice : even 
 as the love of ourfelves is not exprefled in the 
 ten commandments, but only the love of God and 
 others, becaufe it was a thing pre-fuppofed. 
 3, The immortality of the foul is included in the 
 article of the refurrecYion of the body : for if the 
 foul continue not, the next at the refurre&ion 
 would be another foul, and a new created one and 
 not the fame : and then the body would not be 
 the fame foul's body, nor the man the fame man, 
 but another, who was ever fo unwife to think 
 that God had fo much more care of the body 
 than of theya/, as that he would let the foul 
 perij7} y and raife the bcdy from the dufl alone, 
 and join it with another foul ? 4. Very learned 
 and wife expofitors think that the Greek word 
 (Anaftafis) ufed for refurreflion, indeed fignifi- 
 eth the ivhole life after this, bath cffonlji>-j}, and 
 bcdy alfo after , oft in the New Teilament : it is a 
 living again, or after this life, called, a funding 
 up again : ::nd there is great probability of it in 
 Chrift's argument with the Sadducets, and fome 
 pafiages of Paul's, i Cor. xv. Baxter's Gate- 
 chizing cf Families, C. xxi. p. 154, 15,. To 
 the fame purpofc Dr. Clarke. The notion, fays 
 he, of the ('suTs immaterialitis evidently facili- 
 tates' the belief cf a rtfurreSion and of a future 
 retribution, by fecuring a principle of perfonal 
 individuality, upon which the juftice of all re- 
 ward or pnnifhment is intirely founded ; but if 
 thinking be in rtaline nothing but a power or 
 mode, which inhering in a loofe and fleeting 
 
 fyflem
 
 EXERCISES. 287 
 
 will be ftill advancing towards their final t*c. xiv. 
 accomplifhment, and the perfections of the ( """~" v ~" > ""'' 
 great God and father of the univerfe be 
 even by thefe in the grand refult illuftrated 
 and displayed to the view of his intelligent 
 creation. " for far be it from you, my 
 *' good children, to imagine that the wicked 
 " are punifhed in a future flate out of any 
 " fuch principle in the deitie as revenge, 
 " or what we call paffion. no; but you 
 " are to confider fuch punifhments as the 
 " meafures of a wife and benevolent ruler 
 " or governor in the moral univerfe." the 
 beft earthly i fovereign that ever lived never 
 thought it inconfiftent with his goodnefs to 
 punifti malefactors ; and his fubjects would 
 foon have found the dreadful effects of his 
 Jiot doing fo (#). if you afk whence thefe 
 
 punifh- 
 
 lyftem of matter, perifhes utterly at the diffo- 
 lution of the body ; then the reftoring the power 
 of thinking to the fame body at the refurreciion, 
 will not be a raifing again of \hefame individual 
 perfon ; but it will be as truly a creation of a new 
 f>er/on t as the addition of the like power of think- 
 ing to a new body no-iv, would be the creation 
 of a ne-iu man. See his Third Defence, p. 88. 
 
 (a) It is upon thefe principles that an inge- 
 nious author thus exprefies himfelfin comment- 
 ing upon a pafTage in one of Cicero's Orations. 
 
 " Tally's
 
 288 CATECHETICAL 
 
 LEC. XIV. punifhments of the wicked will arife, or in 
 *- "v 'what it is they confift : I anfwer ; firft, in 
 
 the 
 
 Tally's bufinefs in this Oration was to paint 
 out Clodius in his true colors, to let people 
 fee into the hands of what an ill man they 
 had given the power of a tribune, to let his 
 judges fee what a guilty wretch they had ab- 
 folved ; to convince his whole audience that 
 a villain abfolved by corrupt judges could 
 not yet but be miferable, through the irre- 
 gularity of his paffions and affe&ions- and the 
 confcioufnefs of his mifdeeds : purfuant to 
 this purpofe it was proper for him to diftin- 
 guifn between the puniftiments exadled by 
 men, which were fometimes bought off, and 
 thofe inflicted by the Gods, which were 
 never to be avoided ; the one reaching body 
 and goods, the other the mind. The Gods 
 interpofe not in what concerns the former ; 
 their inflidlions are laid on the mind, felf- 
 confcioufnefs and reflection are the minifters 
 of their vengeance ; they make ufe of no 
 other to punilh wickednefs. This is all that 
 Tuily fays; and many good men, as well 
 chriftians as deiils, who believe the future 
 ftate, will fay upon the matter the fame thing, 
 but, though according to Tully, the Gods 
 have ordained only felf-confcioufnefs and re- 
 fieftion to punifh wickednefs in this life, may 
 they not have ordained this alfo, though this 
 only, to punifh it hereafter ? I fay not ever- 
 laftingly, for Tully had other notions of the 
 Gods than that comes to; but fo long at 
 
 " lealr,
 
 EXERCISES. 289 
 
 the remorfe of their own confcience ; 
 this fome have been even plagued to death' 
 while in this world, and it will be a much 
 greater fource of torment in the other, be- 
 caufe there will be nothing there to divert 
 their attention from thefe difmal reflections, 
 or to alleviate the pains of a felf-accufing 
 mind, fecondly, the worft of company, 
 whofe bufmefs and delight it will be to in- 
 fult and deride, to tantalize and torment 
 them, out of pride and envie. thirdly, a 
 moft lively fenfe of having forfeited the 
 divine favor, and being in a ftate of alie- 
 nation from the beft of beings, it is often- 
 times a matter of no fmall vexation and 
 uneafinefs even here, to think of having by 
 our own imprudence and folly, forfeited the 
 friendfhip of ibme wife and worthy man. 
 imagine then, if you can, what a vexation 
 and torment it muft needs be to any one in 
 
 leaft, till the punifliment fhall work a change 
 of mind in the fufferer, and then the punifh- 
 ment cannot but ceafe. I intereft not myfelf 
 in the cafe 3 but take it for granted that 
 Tally could make the Gods authors of no 
 punilhments, but what were defigned for the 
 amendment of the fufferer, and the inftruc- 
 tion of the beholder." See Free Thoughts on 
 a Future State, p. 45, 46. 
 
 O his
 
 CATECHETICAL 
 
 moft deeply reflecting moments, to be 
 ' continually accufing and upbraiding him- 
 felf for having forfeited the friendfhip of 
 his God ! and being now excluded from a 
 fublime and glorious felicitie, which he 
 himfelf might have been enjoying as well 
 as others, had it not been for his own wil- 
 fulnefs and folly ! and by confidering only 
 and reflecting upon the direct contrary of 
 all thefe particulars, you may eafily furnilh 
 yourfelves with fome notion or idea, enough 
 to animate all the efforts of your minds, 
 be it only duly attended to, of the happi- 
 nefs of futurity, as dreadful and torment- 
 ing as are the agonizing tortures of an ac- 
 cufing confcience, fo great, Satisfying and 
 delightful will be the pleafures of an ap- 
 proving one ; of reviewing and looking 
 back upon our own integritie, and that 
 unfhaken fortitude, with which by divine 
 grace we have been enabled to maintain our 
 contefl with fin and folly, whether that of 
 our own or others, the greater difficulty, 
 oppofition, hazard, fear and defpondencie 
 in the progrefs of our virtue here, fo much 
 the more exquifitely joyful will be the reflec- 
 tion of our minds upon having at length 
 and for ever furmounted all. and if we 
 
 cannot
 
 EXERCISES. 291 
 
 cannot but look upon it as being the veryLsc. xiv. 
 worft of evils to be baniflied from the fa- *"""" v*"" 1 
 vorable and propitious prefence of God our 
 maker, and to live under the perpetual, 
 keen and moft pungent fenfe of a lofs fo 
 inexpreffibly great, we may by this means 
 come to form fome idea or notion of that 
 intenfe and elevated happinefs, which can- 
 not but be the refult of a dire&Iy contrary 
 ftate and fituation, of being the objects of 
 divine complacencie and love, and moft in- 
 timately confcious of it. and then, thirdly, 
 when we reflect upon the amazing number 
 of other holy, heavenly, virtuous men, who 
 are gone before us into that happy ftate of 
 being towards which we ourfelves are daily 
 tending, and how many more will follow 
 us thither ; what a prodigious company of 
 pure and virtuous fpirits from every quarter 
 of the univerfe have been, and will be con- 
 tinually retorting to it, and what a vaft in- 
 conceivable number more there is, who have 
 from the beginning had their refidence and 
 habitation in it, what an idea muft this 
 give us of thofe pleafures of focietie and 
 friendfliip, of harmony, love and union 
 that are there to be enjoyed ! nothing how- 
 ever can furnifh us with a more pleafing 
 O 2 fenti*
 
 CATECHETICAL 
 
 xiv.fentiment of this nature, than our reflecting 
 * 'upon that clofe, infcparable union, which 
 we fhall then have with our lord Jefus 
 Chrift himfelf, the great " author" of eter- 
 nal happinefs to all thofe, who believe in 
 and " obey him," and the " captain" of 
 our " falvation." *' this is he, as an inge- 
 ** nious writer exprefles it, will the fepa- 
 " rate foul then fay, who put on our nature 
 " with its infirmities, but by his refurrec- 
 *' tion and afcenfion on high, has changed 
 " his infirmities into glory, this is he, 
 " who converfed here below in mean con- 
 " dition among men, and behold him 
 ** raifed above the magnificence of all 
 " the angels, this is he that once fuffered 
 " the contradiftion of Dinners, but receives 
 '* now the applaufe and veneration of all 
 '* the inhabitants of heaven, this is he 
 ** that ignominioufly hung upon a crois, 
 *' but now all creatures behold him with 
 " reverence and trembling, this is he, 
 " that here below fuffered death, but who 
 N* C now holds in his hands the life of all 
 " things and the fubflance of the univerfe. 
 * c this is he that was once feen lying in a 
 '* dark tomb, in comparifon of whom now 
 " the fplendor <?f the fun is but as a fhadow. 
 
 this
 
 EXERCISES. 293 
 
 " this is he was thought unworthy thatLEc. Xiv. 
 " the earth fhould bear him, who now**"" ""V~ ' 
 " walks upon the heavens, and under 
 " whofe feet the whole fabric of the earth 
 " does tremble, this is he in whom I once 
 " believed " only," but whom I now fee 
 " fully and manifeftly, and to whom I have 
 "' liberty to approche without fear, and 
 *' behold \\\m face to face?' fuch then, my 
 44 children, is the notion or idea that 
 " you are to form of the happinefs of 
 " the heavenly world, and of the rewards 
 " of (a) virtue there to be confered." 
 and we may eafily fee the fhocking impro- 
 prietie there muft be in the conduct of any 
 one, who expecting to participate in fo 
 great and glorious an happinefs as this, 
 fhould demean himfelf to the bafenefs of a 
 vicious and worldly fpirit! 
 
 But the reflections now laft infifted uponchriftian 
 naturally lead us to what we propofed this revelaucn * 
 evening to enter upon ; the more diftindt 
 O 3 con- 
 
 (a) Rewards, which, though they be too 
 great to be underftood by the fons of men, yet 
 are not fo great, but that they may be expected 
 by us, when we fhall be adopted to be the fans 
 of that God ; whofe power to beftow, can be 
 equaled by nothing but by his delire to gratifie. 
 See Mackenzie's Moral Paradox, p. 52.
 
 294 CATECHETICAL 
 
 Lie. XIV. confideration namely of the chriftian fcheme 
 religion. " and the firft queftion, my 
 < good children, which naturally offers 
 " itfelf upon this head is, what you fup- 
 <{ pofe to be meaned by chriftianitie or the 
 ** chriftian religion? and you will anfwer 
 " no doubt, that by chriftianitie, or the 
 ** chriftian religion, according to the ap- 
 " prehenfion you have entertained, is to 
 *' be underftood thofe doctrines and duties 
 " that were preached and publifhed in the 
 '* world by Jefus Chrift and his apoftles, 
 *' Peter, Paul, James and others ; the 
 " knowlege of which doctrines and duties 
 *' are communicated to us in the writings of 
 " the new teilament; and to the truth and 
 " authoritie of which God has borne wit- 
 '* nefs byjigns and wonders and divers miracles 
 * and gifts of the Holie Ghoji. fo that chri- 
 <c ftianitie you are to look upon as a divine 
 <c revelation of religion fuperadded to the 
 4t original and primarie light of nature in 
 " relation to it." many of the doctrines 
 of it are the fame with thofe of natural 
 religion, but then they are differently re- 
 Teled j namely, by the perfonal authoritie 
 of our lord Jefus Chrift, as the great pro- 
 phet'of God, and the miraculous attefta- 
 
 tions
 
 EXERCISES. 295 
 
 tions which, accompanied his publication of^E.c. Xiv. 
 them, fo that even with refpect to thefe A """"V"" 1 "' 
 doctrines taught by the light of nature, 
 you are to confider it as being a vaft ad- 
 vantage refulting from chriftianitie, that by 
 means of it an additional and twofold evi- 
 dence has been given to them, we have 
 their importance by this means more ftrong- 
 ly inculcated upon us, and the authoricie 
 and truth of them fo much more firmly 
 evinced, and then farther thefe doctrines 
 of original, primitive and natural religion 
 chriftianitie has enforced and enlightened, 
 not only by its authoritie as more directly 
 and immediately applied to them, but like- 
 wife by a great varietie of doctrines pecu- 
 liar to itfelf, fupported by the fame autho- 
 ritie ; and all illuftrating and confirming 
 thefe great maxims of primitive revelation. 
 *' now, my good children, you will eafily 
 * l perceive that fuch an additional and fpe- 
 u cial revelation of religion as that which 
 " I have been fpeaking of \spojfible" that Poffibl, 
 there are other intelligent beings befides 
 ourfelves inhabiting other worlds, is a fen- 
 timent founded even upon the difcoveries 
 and conclufions of nature itfelf, as we have 
 already in thecourfe of thefe lectures had 
 Q 4. occafion
 
 296 CATECHETICAL 
 
 LEC. XIV. occafion to obferve. now it is altogether 
 *" ""'""'as eafie for the fupreme deitie to commifiion, 
 fome one or other of thefe beings to appear 
 in our world, and to take up his abojde 
 amongft us for a time, and for the anfwer- 
 ing fuch or fuch a falutarie and ufeful pur- 
 pofe, as it was for him to appoint any of 
 us our habitation and flated refidence here, 
 fo that there is nothing that can be in the 
 leaft degree abfurd in fuppofing that fome 
 fuch being may have appeared in our world 
 in order to publifh the dorines of religion 
 among mankind under the fanflion of a 
 diftinct and fpecial authoritie for this pur- 
 pofe confered upon him. but how, may 
 fome be inclined to fay, is his authoritie to 
 be evinced ? how are we to be fatisfied that 
 he does appear in our world inveftcd with 
 fuch a divine commifiion ? now this can, 
 only be made evident by fuch miraculous 
 works already hinted at in this view, " by 
 you, my good children ;" fuch extraordi- 
 narie, unaccuftomed operations, as cannot 
 be accounted for by any apparent powers of 
 nature, and which tend to engage the at- 
 tention of mankind to the doctrines of fuch 
 a teacher, and to diffufe the knowlege and 
 reception of them throughout the world, 
 
 the
 
 EXERCISES. 297 
 
 the defign of which therefore we cannot but Lie. xiv. 
 
 fuppofe to be the pointing him out to us as a ' *""- J 
 
 fpecial and divine teacher, and the giving 
 fuccefs to the doctrines he fhould deliver, 
 thefe doctrines we cannot imagine would ever 
 have been in fuch an efpecial manner at- 
 tefted, countenanced and fupported by heaven 
 itfelf, were they not in reality both true and 
 of the utmoft importance to mankind, nor 
 can any thing be more clear and evident 
 than the poffibility of fuch miraculous events , 
 or operations, for the whole fyftem of na- 
 ture we know to be the workmanftiip of 
 God. and what more naturally fuppofable, 
 than that he can caufe whatever deviations he 
 thinks proper from the ufual courfe and 
 order of nature, which may conftitute fo 
 many miracles to us, though an original 
 part in the plan of his univerfal govern- 
 ment, as much as the natural ftate itfelf of 
 the world and its events, and to fay that 
 the fupreme being cannot caufe miracles to 
 be performed or to take place, would be as 
 great an abfurditie as to fay, that he who 
 makes a watch cannot pull it to pieces, or 
 make it go fader or flower as he thinks fit, 
 or fufpend its motions, or alter in this man- 
 ner or that, the form, contexture and work r 
 O 5 manlhip
 
 CATECHETICAL 
 
 LEC. xiv. manfliip of it. the continuance of our be- 
 is every moment owing to the immedi- 
 ate and inftantaneous power of the deitie, 
 exerted for the fupport of it. can it then 
 be doubted, whether that being, by whofe 
 power millions and millions of creatures are 
 thus in the common and ordinary courfe of 
 nature continued in exiftence, fhould not 
 be able, if he thinks fit, inftantly to heal, 
 or impower another in this manner to heal, 
 the difeafes of any among mankind, and fo 
 to continue and lengthen out their lives ? 
 our very life itfelf we have originally from 
 God. he is the giver and author of it. 
 now muft we not needs believe that it is 
 altogether as eafy to him to reftorc life in 
 this or that particular inftance, if fuch be 
 his will and pleafure, as it was at firft to 
 give it? can it ever be thought impoflible 
 to that being inftantly, if he pleafes, to 
 fufpend the influence of the winds, to 
 \vhofe power alone, every moment exerted, 
 it is owing that they have any influence at 
 all? or that he, to whofe continued agencie 
 in fupporting the ufual operations of na- 
 ture, we muft needs afcribe the nourifhing 
 qualitie of all our food, ftiould be able to 
 communicate it in any other manner he 
 
 {hall
 
 EXERCISES. 
 
 fhall think proper, and with equal cafe, 
 a fmaller as to a larger portion of it, even 
 in the fame degree ; or make the bread itfelf 
 to increafe and multiply with as much eafe 
 as the grain or feed, from the produce of 
 which it is made, fo far then we feem to 
 be upon very certain grounds advanced. 
 but though the poflibilitie of fuch a reve- 
 lation, as that which is now the fubject of 
 our difcourfe, be indeed a neceflary ftep in 
 the argument, yetmuft it needs be the low- 
 eft, let it therefore be added, that fuch a 
 revelation is not only poflible but highly 
 credible, that is to fay, all things confi- 
 dered and duly weighed, nothing can to our 
 reflection appear more likely ^ than that the Likely, 
 divine being (hould, in fome fuch manner 
 as we chriftians fuppofe he actually has, 
 revele himfelf to mankind ; at leaft there 
 can be nothing in fuch a fuppofition carry- 
 ing in it the very loweft degree of impro- 
 babilitie ; fo that we cannot reafonably be 
 furprifed at hearing of fuch a thing, foit 
 eonfider only the prevalence in the world 
 of iniquitie, and the numerous temptations 
 to it j the various afflictions and forrows of 
 human life, and the need we have of f up- 
 port and comfort under them, coniider oa 
 O 6 th.
 
 3co CATECHETICAL 
 
 LEG. XIV. the other hand, the blefilngs and joys of a 
 * v' virtuous life, and the vaft, unfpeakable fe- 
 licitie of making a continual progrefs in it. 
 confider thefe things, I fay, and then judge 
 whether it be not a moft natural prefump- 
 tion, that a .God of infinite benignitie and 
 goodnefs fhould in fuch a manner revels 
 himfelf to us, as to afford us fome addi- 
 tional aid and affiftance in our virtuous pro- 
 grefs, and for enabling us the better both 
 to encounter the temptations of life, and to 
 bear its ills j and after a manner more fu.b- 
 lime and elevated to enjoy the pleafures of 
 virtue and religion, in the fyftem of ani- 
 mal and external nature we find a very kind 
 provifion made for incidental wants and 
 diftempers, fuch as men may have brought 
 upon themfelves, or that may have befallen 
 them through the inconfideration, folly or 
 injuftice of others, or by means of any 
 affli&ions, which may have come upon them 
 with little or no pre-apprehenfion of any 
 fuch matter, yet without either their own, 
 or the fault of any one befides, as well as 
 for the Jlated wants of nature, and the in- 
 firmities originally belonging to our frame, 
 why then fhould it be thought in rtdible 
 that God may have furnifhed us with the 
 
 like
 
 EXERCISES. 301 
 
 like falutarie and gracioufly intended medi- Lie. xiv. 
 cines for our fouls infirmities and for the v ""V"~ ^ 
 difeafes of the mind ? that in fact he has 
 done this by the appearance of Chrifl Jefus 
 in our world, and the nature and qualities 
 of his gracious prefcriptions in this kind, 
 {hall, God willing, be the bufmefs of our 
 next meeting upon this occafion, to evince. 
 \.TI is t i/u, r ) I?*' if: 
 
 . 
 
 WV . 
 
 -ism <> ^v/'fMfc'w t !- ; '** .flu4tS\ 
 
 LECTURE XV. 
 
 WE have already made it to appean.icT.XV. 
 that fuch a divine revelation as' v -* 
 
 that we fuppofe to be contained in the 
 gofpel, is a thing poflible, or what very 
 well may be. we have likewife {hewn it 
 to be a thing credible; or that it is at leaft 
 no way improbable that it mould be. the 
 next ftep in this argument is thofe ancientAndent 
 prophefies, which for many ages preceding P r P hefics 
 the actual publication of the gofpel toman- 
 kind, declared that it would be. thefe 
 prophefies are contained in the writings of 
 the old teftament. thus it is that we are to 
 diftinguifh on account of feveral, and thofe 
 
 very
 
 302 CATECHETICAL 
 
 Lic-r.XV.very remarkable, predi&ions, which we meet 
 <~ r with in the new. with refpeft then to thofe of 
 the old teftament, by which the appearance 
 pf our blefled favior amongft mankind was 
 prefigured and pointed out, they were in- 
 tended in the firft place for the comfort and 
 entertainment, the fatisfaclion and joy of 
 thofe to whom they were originally deli- 
 vered, this is plain from what you, <l my 
 " good children, may remember our blef- 
 " fed favior himfelf to have declared con- 
 Abraham. " cerning Abraham, who lived fo many 
 " ages before the coming of Chrift into 
 " our world, that he faw his day and was 
 " glad, what do you think can be the 
 " meaning of Abraham's feeing Chri/l's 
 ' day? it muft furely mean his forefeeing 
 " in confequence of a divine revelation 
 *' that had been given him for that purpofe, 
 " that at fuch an appointed time fome il- 
 " luftrious meflenger from heaven would 
 " appear among men, would affume the 
 " charader of a favior, and in a moft glori- 
 " ous fenfe and in an abfolutely complete 
 " and perfea manner fulfil it. well therefore 
 ' may it be added that he was glad, and 
 c let me more particularly obferve it to you 
 " by the way, that this joy of his muft 
 
 " needs
 
 EXERCISES. 303 
 
 " needs have been of the benevolent kind ;LECT.XV. 
 " it flowed from a generous, public fpirit, 1 ^" ~v * 
 " and the delight he took in the common 
 *' good and general welfare of his brethren 
 " of mankind, the moft diftant pofteritie 
 " he confidered in that light, and there- 
 " fore he rejoiced in Chrift's day for the 
 " fake and in behalf of thofe, who after 
 4f fo long a fucceflion of years, were to 
 " enjoy the benefit and light of it. and 
 " this I mention in order to fhewyou, that 
 " it is to be one exercife of your benevo- 
 " lence and friendlhip towards mankind to 
 " be pleafed and delighted with whatever 
 *' good is befalling any of your fellow- 
 * e creatures, whether it be by means of your 
 " own endevors or thofe of another; or 
 i( whether it be in the courfe and order of 
 " divine providence, without the interven- 
 " tion of any human inftrumentalitie at 
 * 6 all. nay, as the inftance and example 
 ** before us does indeed fo particularly fig- 
 <c nifie and point out, you are not only to 
 " rejoice with them that do rejoice, but even - 
 " with them that fhall rejoice, when you 
 " can have any probable or certain pre- 
 f* apprehenfion of it." 
 
 Such
 
 304 CATECHETICAL 
 
 LECT.XV. Such was the cafe of Abraham with 
 r ~ r refped to gofpel-times or the chriftian re- 
 velation, for thefe prophefies, this know- 
 lege communicated to him concerning thefe 
 far diftant events muft needs have been mi- 
 raculous, it was altogether as impoflible 
 that he fhould know of thefe things foJong 
 beforehand without a miracle, as that with- 
 out a miracle the fick and dyino; fhould be 
 inftantly healed, or the dead raifed to life, 
 and by whom can we fuppofe fuch extraor- 
 dinary and fpecial knowlege to have been 
 communicated to any of mankind, but by 
 that fupreme being himfelf, who has " kept 
 " the' times and feafons within his own 
 *' power," and from whom alone therefore 
 it could precede ? when therefore it was in 
 this manner declared unto Abraham, " that 
 " in his feed all the nations of the earth 
 " fhould be blefled" ; that is, in and by 
 Chrift Jefus, who was to defcend from him, 
 he might moft certainly depend upon the 
 truth of it; fuch a miraculous and fpecial 
 revelation of this far diftant event being 
 properly fpeaking a divine promife ; the 
 promife of a God that cannot lie. " obferve 
 " that, my good children, God is a being 
 ** that cannot lie. from whence you may 
 
 " moft
 
 EXERCISES. 
 * moft certainly infer that you ought 
 " to lie, or to deceive another, for you* 
 * ' are to be perfeft as God your father who is 
 " in heaven^ is perfect, and God cannot lie, 
 " becaufe he is a being fo perfect in the 
 *^ moral excellencie of his nature, as that 
 " he can never be difpofed to it, fo that 
 " the more like you are to God, the lefs 
 ** prone you will be to lying } the more 
 <c you will abhor it. at the fame time you 
 " know how exprefsly it is made incumbent 
 " upon you by the facred fcriptures, that 
 " you \xzfollowen of God as dear children." 
 But with refpecl: to the prophefies we have 
 been fpeakirg of, they were ever and anon 
 renewed ; Mofes had the foreknowlege of 
 Chrift's coming communicated to him from 
 above as well as Abraham, and there are 
 many of the pfalms containing prophetical 
 defcriptions of his appearance and charac- 
 ter ; feveral of which are to be known by 
 thofe quotations which are made from them 
 as prophefies by our bJeiled favior and his 
 apoftles. by this means we learn that the 
 fecond, twenty -fecond, and the hundred 
 and tenth pfalms contain prophefies of this 
 kind, being refered to in this view by the 
 writers of the new teftament. but in thofe 
 i * books
 
 306 CATECHETICAL 
 
 LICT.XV. books of the old which we particularly 
 prophetic, though they predict many 
 other future events, and contain a great 
 varietie of inftruclions and admonitions ad- 
 drefied to thofe of the then prefent times, 
 it is that we meet with the greateft varietie 
 of clear and moft remarkable defcriptions 
 given of our blefled favior, of the nature 
 of his kingdom and the defign of his ap- 
 pearance, witnefsonly .the fifty-third chap- 
 ter of Ifaiah, in which we have a defcrip- 
 tion fo exactly anfvvering to what our favior 
 did and taught and fuffered, whilft here 
 upon earth, which muft very much furprife 
 you, when you confider that it had been 
 exhibited fo many ages before he actually 
 appeared amongft men. " and yet you are 
 *' not to imagine, my good children, that 
 ?' this is fofuiprifing as not to be believed $ 
 " for we ourfelves, you and I and others, 
 " often foretell things to come j that is to 
 " fay, we inform this or the other friend, 
 " that on fuch or fuch a day, a week or a 
 " month or two hence, we defign to do fo 
 " or fa, or to be at fuch or fuch a place j 
 '* and accordingly it very often fo comes to 
 " pafs tho 1 not always, becaufe we are apt 
 " to change our minds, or providence may 
 
 <s prevent
 
 EXERCISES. 
 
 " prevent our doing that which we 
 " defign to do. now God knows all things' 
 " from the begining even to the end, fu- 
 " ture as well as paft. and as with him 
 c< there is no variablenefs or Jhadow of turn- 
 " ing 9 whatever he defigns will certainly 
 " come to pafs, it not being in the power 
 ** of any other being to prevent the execu- 
 " tion of it. and certainly whenever he 
 " thinks proper he can communicate to 
 " any of his creatures a knowlege of fuch 
 " defigns, and caufe them in prophetic 
 " language to be exhibited, for, it would 
 61 be ftrange indeed that he, who has given 
 " us all our knowlege and our very capa- 
 <c citie for knowlege and of communicating 
 <c it to one another, fhould not himfelf be 
 " able to communicate it to us in this par- 
 *' ticular branch or fpecies of communica- 
 " tion, as well as in any other way. fo 
 " that there is in realitie no more difficultie 
 4< in apprehending that God at fundry times 
 " Jpake unto the fathers by the prophets con- 
 " cerning Jefus Chrift, than there is in 
 " apprehending that one man may com- 
 " municate his intentions to another." and 
 furely it anfwered a very good purpofe as 
 already intimated, it was fettlng before the
 
 30$ CATECHETICAL 
 
 of thofe times a very pleafing and de- 
 'Jjghtful profpeft, and might afford in this 
 refpedl the higheft entertainment j the fore- 
 fight of thefe glorious times being by no 
 means confined to the perfon by whom the 
 prophecy was originally delivered, others, 
 who were credibly informed of it might 
 fafely depend upon its accomplifliment, as 
 well as he ; fo that every age would enjoy 
 the benefit of thofe which had been deli- 
 vered in that preceding, and as the number 
 of them increafed, their confidence in the 
 accomplifliment of the event would be fo 
 much the more confirmed, on all thefe 
 accounts then we may juftly fay that chri- 
 flianitie was proved even before it had a 
 being in the world j thefe prophefies being 
 fo many alternations given to it, as properly 
 fpeaking, miraculous, as any of the miracles 
 themfelves recorded in the gofpel. and 
 then fecondly, if they proved chriftianitie 
 even to thofe who lived before the appear- 
 ance of Chrift in the world, and who could 
 not have had it proved to them in any other 
 way, they muft certainly conftitute a very 
 great acceflion or increafe of evidence in 
 favor of it in thefe times fucceding his ap-r- 
 pearancc. for they are ftill prophefies and 
 
 miracles
 
 EXERCISES. 309 
 
 miracles ftill; and by a diligent and properLzcr.xv, 
 confideration of them our idea of the 
 dence and proof attending it cannot but be 
 prodigioufly heightened and enlarged, (a) 
 
 But now farther, fourthly, as it is poffi- 
 ble that fuch a revelation as that we fup- 
 pofed to be contained in the gofpel might 
 be given to mankind, as there is nothing 
 improbable in fuppofing that it mould, as 
 it was foretold for many ages before that 
 fuch a revelation would be communicated, 
 fo accordingly in the courfe and order of 
 divine providence, and at the time appoint- 
 ed for it, this has actually been done, for 
 the illuftration of this particular there are 
 four things to be confidered, and to one or 
 other of thefe heads every thing relating to 
 the more direct and immediate proof of 
 chriftianitie may properly and naturally be 
 reduced, firft, the character of its author ; 
 fecondly, the nature and tendency of the 
 doctrines which he taught : thirdly, the 
 miracles by which thefe doctrines were at- 
 tefted and confirmed : and, fourthly, the 
 
 manner 
 
 (a] 
 
 taiovciav -rpd; fiefixiuffiv -iff? aura vetfUaiss* en 
 *poKl<jvyATo. Epipban, Adverf. &eref t Lib. ii. 
 Vol. i. p. 696.
 
 310 CATECHETICAL 
 
 LZCT. XV. manner in which the knowlege of thefe 
 '" ~ r ~~' things have been conveyed down to us. 
 Moral cha- firft then, with refpect to the character of 
 rafter. ^ autnor . t ^' ls j s a O | nt Q f ver ^jjj an( j 
 
 confiderable moment, not only on account 
 of the example exhibited, but in relation 
 more directly to the proof of his divine au- 
 thentic. nothing can be more unlikely than 
 that the fupreme deitie fhould commiffion 
 any being of an immoral character to treat 
 with mankind upon the great fubject of re- 
 ligion and a future life, there would be 
 fuch an inaptitude and incongruitie in this 
 cafe between the meflage and the meflenger, 
 as would by no means harmonife with the 
 beautie of the divine conduct in other 
 refpects fo apparent to mankind ; fo that 
 from hence alone fufpicions would very na- 
 turally arife as to the realitie of the mef- 
 fage. juft in the fame manner as if in 
 common life any of us were to receive a 
 pVetended meflage from fome friend of ours 
 by a perfon to whom it appeared very im- 
 probable that he fhould commit fuch an 
 affair, the very character of the perfon 
 would lead us to fufpect a fraud, befides, 
 one who plainly enough difcovered himfelf 
 to be of a corrupt difpofition in other in- 
 
 ftances,
 
 EXERCISES. 311 
 
 ftances, we might naturally enough fup-LcE-r.xv. 
 pofe to be guilty of a defign to impofe upon'"" v 1 "-' 
 us a pretended revelation ; fo that what- 
 ever fuch a perfon delivered, however ex- 
 cellent in itfelf, under the notion of a divine 
 and fpecially reveled doctrine, and what- 
 ever feemingly ftrong atteftations it might 
 be attended with, ftill it would gain but 
 little credit on account of thofe perpetual 
 fufpicions which we fhould be apt to enter* _ 
 tain of fome intended mifchief lurking 
 under thefe fair appearances, founded upon 
 the immoral character of him affunung the 
 prophetic office, fuppofing his meflage to 
 be really divine, thefe fufpicions would 
 neverthelefs take place, confequently the 
 employing any one of fuch a character on 
 the part of heaven in a mefTage of this 
 nature to mankind, would be a defeating 
 of the very end propofed. he would be 
 fent " that he might be believed on in the 
 " world.'* and yet, notwithstanding all 
 his credentials, the badnefs of his character 
 would naturally tend to prevent that belief, 
 it is not therefore confident either with the 
 goodnefs or thewifdom of the divine being, 
 that the author of fuch a revelation ihould 
 be of a character like this, and on the 
 
 other
 
 312 C A T E C H E T I C A L 
 
 LEcr.XV.other hand, if any one declares himfelf to 
 { uc h a divine prophet, and appeals to a 
 great varietie of miraculous works by him 
 performed in proof of that claim, and if 
 at the fame time he appears throughout the 
 whole of his conduct to be a perfon, not 
 merely of an inoffenfive, but of an highly 
 ufeful character, full of generofity, kind- 
 nefs, meeknefs, pietie and undaunted cou- 
 rage in the caufe of God and goQdnefs, 
 we immediately conclude, that, if God did 
 indeed in any fuch manner difcover and 
 make known his will to mankind, it would 
 furely be by the mediation or intervention 
 of a perfon thus characterized and diftin- 
 guifhed. and from the goodnefs of his 
 character in all other refpects, we fhould 
 naturally be led to look upon it as fo much 
 the more improbable that he mould act the 
 part of an impoftor in relation to the mef- 
 fage, which he declares himfelf to have 
 been commiflioned from above to deliver, 
 but if in this cafe the character be not only 
 highly excellent, but abfolutely complete 
 and perfect, the credibilitie of the prophe- 
 tic claim is by this means prodigioufly 
 heightened, we fee here an evident con- 
 nexion between his example and his doc- 
 trine ;
 
 EXERCISES. 313 
 
 trine, which has all the appearance of be-Lzcr.xv. 
 ing a regular and orderly fcheme. they* V - 
 mutually enforce each other ; and there is 
 fuch an afpect of contrivance, wifdom and 
 deilgn in this as naturally betokens a reali- 
 tie, and amounts to a very ftrong prefump- 
 " tion of truth in the cafe. " now, my good 
 *' children, thefe obfervations which we 
 " have laft been making, are no other 
 " than a reprefentation of the real cha- 
 <s rafter of our lord Jefus Chrifh he was 
 " a perfon, not only inoffenfive, but in 
 *' the higheft degree pious, benevolent and 
 * c friendly in all his actions, his character 
 < was not only an excellent, but an abfo- 
 " lutely perfect one. he was furrounded, 
 " you know, with enemies, who were 
 " always upon the watch againfl him, 
 " in order to find out if poffible, fome- 
 " thing unfavorable, fomething unpopu- 
 *' lar, fomething odious and malignant to 
 " fatten upon him, but they could never 
 ** do it. they could not convince him of 
 " fin. he himfelf, notwithftanding all their 
 " malice, challenged them to do fo. you 
 *' fee then, that of all perfons that have 
 ** ever appeared in our world, he was 
 *' the moft likely, on account of his own 
 P " irnme-
 
 3 i4 CATECHETICAL 
 
 LECT.XV." immediate character, to be the author 
 *"%*- '" of a divine revelation to mankind, and 
 *' the fpecial -minifter of divine grace and 
 " mercy for our recoverie and falvation. 
 " and therefore when you find him actually 
 " to make this claim, you may the more 
 " readily afient to it. thefe things agree 
 ** and harmonife fo well as to be a natural 
 " ground of belief in the inflance of fuch 
 * l a claim advanced." and now as to the 
 fecond point or article in this argument ; 
 the nature and tendencie of the doctrine 
 Chriftian delivered by our favior. it is a doctrine 
 Qftrme. ca } cu ] a ted to promote the higheft good of 
 men both here and hereafter, it teaches 
 meeknefs and quietnefs, contentment and 
 patience, to do good and to bear evil, it 
 prefents to the mind the moft pleafing and 
 delightful truths and contemplations, it 
 recommends, and actually fupplies us with, 
 that knowlege, which k of all others the 
 moft ufeful and entertaining, it is intended 
 to make us like God, and confequently to 
 advance us to the trueft and moft fublime 
 Genius aadfeiicitie of our own beings, it gives us 
 the moft amiable views- of the divine nature 
 and providence, and thus chears and fup- 
 ports our minds under the afflictive difpen 
 
 fations
 
 EXERCISES. 315 
 
 fadons of the prefent life, all thefe things LECT.XV. 
 it inculcates not only fo far, and upon the' "*" "^ 
 fame principles, as did the light of nature ; Tendency 
 but likewife by a great varietie of difco- 
 veries that are peculiar to itfelf. difco- 
 veries in relation to things, of which with- 
 out it we could not poflibly have had the of 
 leaft notion or idea, every thing that it 
 delivers to us concerning Jefus Chrift him- 
 felf (a) and the Holy Spirit, and a great 
 
 many 
 
 (a) The prodigioufly high degree of moral force 
 and energy accompanying thefe difcoveries, fo far 
 as relates to the perfon, chara&er and offices of 
 our lord Jefus Chrift, will perhaps better appear 
 from the following foliloquy than by any formal 
 modes of argumentative illuftration. " o fweet 
 Jefus ! o amiable lord ! whither through ex- 
 ceffive grief I fhould turn mine heart, I know 
 not ; when I confider what abjeft and bitter 
 things thou haft undergone for my fins, and 
 who can be of fo cold and obdurate an heart, 
 that this love of our redeemer does not in- 
 flame ? to the end that he might deliver us 
 from the pains to which we were liable thro* 
 fin, himfelf fufFered the pains due unto fin. 
 o moft merciful God ! what fhall we render 
 to thee for this thine unfpeakable grace and 
 charitie ! we formerly, indeed, admired much 
 that thou wouldft vouchfafe to debafe thyfelf 
 fo far, as to take our human nature upon 
 thee, to be born in a ftable, to be laid in a 
 P 2 " manger;
 
 316 CATECHETICAL 
 
 LicT.XV.many particulars in relation to the heavenly 
 V.. "V" -' world are peculiar to this difpenfation ; as 
 alfo the inftitutions of baptifm and the 
 lord's fupper, both of them fo admirably 
 feed for cherifhing and invigorating the 
 d-ivine and heavenly life within us. (a) and 
 
 all 
 
 ** manger; but when we confider the humilitie 
 " of thy paffion, in which thou difdainedft not 
 " to be contemned and trampled upon like a vile 
 *' worm of the earth, we even faint away thro* 
 " admiration." See Meditations upon the Paf- 
 iion of our Lord and Saviour Jefus Chrift ; fet 
 forth by J. C. London, 1695. p. 42, 43. " this 
 " being fo, as we have it exprefled, ibid. p. 102, 
 '' 103, how is it poffible we mould ever forget 
 " this immenfe charitie.? it is truly a wonder 
 our hearts are not wholly diflblved in the love 
 of him. it is a wonder \v: can ever ceafe 
 from praife and thankfgiving ! how can we 
 confent to love any thing befides him, whofe 
 excefs of love is fo great towards us ? how can 
 we entertain any other thoughts or cares than 
 to return love for love? why do we refufe to 
 fuffer for his fake, who fuffered fo much for 
 ours? how comes it to pafs we fcarce vouch- 
 fafe even to think of what he fo willingly 
 *' acled and endured for us? o moft fweet Jefu! 
 ** what piety overcomes thee ? what charity 
 *' hath vanquifhed thine heart, that for us moll 
 < vile Cnners, thou fhouldft undergo fo bitter 
 ' and ignominious a paffion?" 
 
 () " The bread indeed, fays an ancient 
 ** writer, is meer food alone, but there is in it 
 
 " nevr-
 
 EXERCISES. 317 
 
 all thefe things do in a wonderfully pleaf-LEcr.XV. 
 ing and delightful manner concur to raife'" "" Y-"- J 
 
 our 
 
 " neverthelefs a life-giving power." fo like- 
 wife with refpeft to baptifm ; " a mere outward 
 " ablution is not the thing intended ; but that 
 " by the power of the water operating in a 
 " way of lively faith and aftive hope in a due 
 *' performance of the facred rite; and by means 
 " of the holy names employed,, it may become 
 4< perfective of our falvation." 0pS<r<s fjv o aplo;, 
 j SE titxpiz tv aw"!f<; Swoyo^ffi?. xeti K fvu. TO % 
 vSaf jj/xa^ Kctbctptavi fi-ovor, oAA.' Iva. * rj /<rxv' T 
 C$XTQ<; 5/a Tjjj T/^ew^, xai Ivepysi'a?* xi lAT/Sos 
 xai (j.vc;y\fittt Tthsitaai w xai ow.j.aoia.': T^ iy 10.511 ct$* 
 ytvylai jjfjL' 1 ' t '? re^eiuaiv aar^^ia.^ Epipbanii Ana- 
 cephal. Op. Vol. II. p. 154. it is on account 
 of fuch excellent effecls arifing from the due 
 celebration of thefe ordinances, as well as the 
 illuftrious character of the great inftitutor of 
 then 1 ,, that St. Bafil, fpeaking of baptifm in 
 particular, calls it mofl glorious baptifm, and 
 mojl admirable baptifm. |J>:>$OTTOU /S.i*l<r|u.aTos 
 & TB -SaufAaffiwTaTou ^a.-i\KHJ.a.ro<;. De Bap- 
 tifmo, L. I. c, ii. Op. Vol. I. p. 643. what, 
 fays the pious archbifhop Leighton, was that 
 otherfacrament (baptifm) and this (the Lord's 
 fupper) but coverts, under which Chrift conveys 
 himfelf and his graces to the believing foul, 
 while the prophane and flight- hearted are fent 
 away with empty elements. See his eighteen 
 Sermons, N 8. p. 135. to the fame fenfe, fo far 
 as relates to the holy iupper, we have a learned 
 catechiil expreffing himfelf. A. qualis autemea 
 P 3 dtbtt
 
 3i8 CATECHETICAL 
 
 LECT.XV. OUI . conceptions of the majefty and good- 
 r nefs of the divine being, to make us more 
 in love with religion and virtue, to infpire 
 our hearts with a fervent charitie, and to 
 produce the greateft truft and confidence in 
 the alrriightie lord and governor of the uni- 
 verfe. fo that in fhort, chriftianitie is ex- 
 actly fuch a fyftem of religion as we might 
 naturally fuppofe, and moft probably pre- 
 fume a divinely authorifed teacher and in- 
 ftructor of mankind to introduce, if ever 
 fuch an one {hould really appear, and 
 confidered in this view the doctrine of chri- 
 ftianitie goes a great way towards proving 
 itfelf. when a perfon lays claim to a divine 
 commiiHon for teaching a doctrine like this, 
 
 and 
 
 Jtlet ejfi coKimeffioraf'io ? 5. non t^nt"!^ M&>- 
 rica, in fumniis aut labris cut cerebro fluida 
 (quas hypocritarum &r maxime impiorurn effe 
 potefl) fed pradica & affeirucfa, qose vim quan- 
 dam lalutarem animasy^//' alee imprimit ac in- 
 figit. A. id explica uberius. B. talis effe debet 
 Chrifti in ccena fua recordatio, quas i. crucifxi 
 domini amoris erga fe melitiffimo fenfu partici- 
 pantis animum pafcat, & coelcfti vcluptate per- 
 fundat. 2. quae amoris viciulm erga Chriftum 
 igniculos in corde communicatitis exfufcitet, & 
 in iliius laudes rnfiritiflimas & obfequium rapiar. 
 3 s . qux charitate fiagret in proximnm y maxime 
 in domeflicos fidei. Tullii Enchirid. p. 130,
 
 EXERCISES. 319 
 
 and works miracles in proof of it, againftLicT.xv. 
 which there is no exception lying, as to'""""*"' 
 the truth and realitie of them, how can we 
 hefitate about the admiting of fuch a claim 
 or embracing the do&rine ? what obftruc- 
 tion or impediment can there be to our 
 afTent ? but this leads us to the third parti- 
 cular mentioned in this argument j namely, 
 the miracles of the gofpel, as wrought both Mlraclei. 
 by our favior and his apoftles. thefe were 
 very great and numerous, they were 
 wrought in the moft public manner ima- 
 ginable, they were very different in the kind 
 and fpecies of them, and for the moft part 
 fueh as upon the very firft view and appear- 
 ance of them we cannot but conclude to be 
 abfolutely above the powers of nature, and 
 beyond the utmoft reach of human fubtle- 
 tie, art or contrivance, fuch as the heal- 
 ing at a diftance and in a moment ; and 
 railing the dead to life, the miracles in 
 thefe feveral kinds were repeted again and 
 again, and there was always a great num- 
 ber of our favior's enemies at hand, who 
 would have been glad, if they could, to 
 have detected him in any fraud j and who 
 had all the opportunitie they themfelves 
 could defire of doing this, had there been 
 P 4 occa-
 
 320 CATECHETICAL 
 
 LicT.xv.occafion given in the nature or the manner 
 \.. .. ' o f the performance; and yet it was not 
 done. " now, my good children, I think 
 " you will eafily apprehend, that if a per- 
 " fon takes upon him to work miracles, 
 " and declapes that he does fo, and affords 
 " others the faireft opportunitie for exa- 
 ' mining into the truth and realitie of 
 41 them, and if vaft numbers at the very 
 " time and place, when and in which thefe 
 " miracles are faid to have been wrought, 
 " are quite eager to lay hold of this op- 
 ** portunitie, and to examine into the truth 
 " of them with the greateft ftrictnefs and 
 " accuracie, and if thefe very perfons 
 " would have been beyond meafureglad to 
 *' have found that they were not true and 
 " genuine miracles, and yet after all this 
 " examination declare them to be true and 
 " genuine, as our favior's enemies did with 
 *' refpecl: to thofe that were performed by 
 4< him, you muft needs think and believe 
 " them to be fo j you muft fee furely the 
 *' neceffity of admiting them as fuch, if 
 ** you would act like rational beings, and, 
 ** if upon fuch evidence we are not to be- 
 " lieve, I know not how we can rationally 
 " believe any matter of fact at all." we 
 have already obferved too that prophefies 
 
 are
 
 EXERCISES. 311 
 
 are a fpecies or a diftin& fort of miracles. LZCT.XV.- 
 and of this kind there are feveral, as has v *-' 
 before been intimated, which we meet 
 with in the New Teftament as delivered New Tef- 
 by our blefled favior and his apoftles. the 
 deftruftion of Jerufalem, for example, was 
 foretold by our favior himfelf, according 
 to what we find recorded in the twenty- 
 fourth chapter of St. Matthew, the thir- 
 teenth of St. Mark, and the twenty-full 
 chapter of St. Luke, in fo great a varietfe 
 of plain, expreffive, diftinguifhing parti- 
 culars, as are not capable of being applied 
 to any other event, but exactly anfwering 
 to that, fo that, as it is plain that our 
 favior in what is recorded by the feveral 
 evangelifts in thofe chapters, did indeed 
 defign to deliver a prophefie, it muft needs 
 too be evident that it could be no other 
 than a prophefie of the destruction of that 
 city ; which did accordingly, and in the 
 manner there defcribed come to pafs. fo 
 likewife the apoftles foretold the appear- 
 ance and eftabliftiment of poperie in the 
 chriftian world fo many hundred years be- 
 fore it took place ; an event fo extremely 
 improbable in itfelf, that it could never 
 enter into any man's imagination to forge 
 
 a pro-
 
 CATECHETICAL 
 
 prophefie of that kind, and, if it had, 
 it is fcarcely poflible he fhould have hit 
 upon fo many circumftances of fimilitude 
 as are apparent between poperie as now 
 actually exifting in the world, and poperie as 
 we have it defcribed by St. Paul and in the 
 book of revelation, now all thefe prophe- 
 fies (a] and miracles have in fact given the 
 higheft credit and authoritie to chriftiani- 
 tie, infomuch that by means of them, as 
 was naturally to be imagined, the whole 
 world in a manner has been led to the 
 knowlege of it. " and can you, my chil- 
 " dren, believe that God mould by fuch 
 " extraordinarie methods of his providence 
 " teach men a falfhood ?" but this leads 
 
 us 
 
 (a) It is to be obferved too, that as prophefie 
 does thus flrongly enforce the authoritie of the 
 chriflian religion in general, fo is it naturally 
 corroborative of the do&rine of a future ftate 
 in particular, this is ingenioufly urged by Eraf- 
 mus. quid multis ? quum omnia fie evenerint 
 quemadmodum erant prasdifta, defupremoju- 
 dicio, deque piorum & impiorum praemiis quic- 
 quam addubitare videtur effe extremas caecitatis* 
 homini divino credimus, fi ter quaterque verum 
 prsedixit : & ei quam in tarn multis, tamque 
 juxta fenfum humanum incredibilibus, fuit ve- 
 ridicus, non credemus in uno quod reftat ? In 
 Symbolum, cap. v. p. 198, 199.
 
 EXERCISES. 323 
 
 us to reflecl, in the fourth place, upon theLzcT.xv. 
 manner in which the knovvlege of thefe' -/-' 
 things has been conveyed to ourfelves. Hiftorical 
 now it is an undeniable fact, that fuch a 
 vait number of converts as we have juft 
 now been fpeaking of, were actually made 
 by the preaching of the gofpel. and yet 
 it was a religion, which for a great num- 
 ber of years after its firft publication, np 
 man could profefs without expofing himfelf 
 to great fufferings and dangers, and even 
 to death itfelf. for the fake of it how- Attention. 
 ever, notwithftanding all thefe dangers, 
 fuch the vaft, amazing number who re- 
 nounced the principles in which they had 
 been educated, which had all the force and 
 authoritie of all the kings and princes and 
 priefts of the Cctfth in fuVCr of them : and 
 chriftianitie all this force and weight of 
 authoritie againft it. fo that it appears ut- 
 terly impofiible to account for the conduct 
 of thefe primitive converts to the chriftian 
 faith, without fuppofing that there were 
 really fuch miraculous atteftations given to 
 it as out weighed all thefe temporal and 
 political conuderations. for there were no 
 temporal or political confiderations on the 
 other fide, that could effect it. either 
 
 there-
 
 324 CATECHETICAL 
 
 LECT.XV. therefore chriftianitie muft be true, or here 
 1 ""K" ta 'is a great palpable event, a permanent ap- 
 pearance in the world which we are not 
 able any way to account for, but for which-, 
 fuppofing chriftianitie to be true, the moft 
 natural and obvious reafons may be affigned. 
 befides, through a vaft number of writings 
 that have been publifhed to the world fince 
 the time when it is faid to have been firft 
 made known down to the prefent age, the 
 knowlege of it is in fact to be traced and 
 obferved, according to the account given 
 of it in the New Teftament. in every age 
 we find chriftianitie, and meet with it in 
 hiftorie, owned and acknowleged among 
 mankind, juft in fueh a manner as we muft 
 fuppofe, admiting the writings of the New 
 Teftamerit to be authentic, out of which 
 writings there are in the ancient books ot* 
 this kind, a vaft number of quotations ex- 
 actly anfwering to fuch and fuch paflages 
 now to be met with in that book j anJ 
 thefe paflages are quoted as from authors 
 of undoubted credit and authentic, this 
 therefore proves two things, both that the 
 evangelifts and apoftles were looked upon 
 as credible writers, and that their writings 
 have been faithfully and truly tranfmited 
 
 down
 
 EXERCISES. 
 
 down to our times, and they all of 
 afiert the miracles of Chrift, and the autho-' 
 ritie of what he declared, delivered and 
 made known to mankind, the latter fol- 
 lows of courfe from the former, and of the 
 former they were very capable judges, 
 many of them were actually eye-witnefles 
 of thefe miraculous performances, and the 
 reft lived at the very time, and on the very 
 fpot where thefe miracles were wrought, 
 and hacf the beft means of knowing whe- 
 ther they were true and genuine miracles 
 or not. and thefe very preachers of chri- 
 ftianitie expofed themfelves to every ima- 
 ginable difficultie and fuffering for the fake 
 of it. what fhould induce them to do this, 
 if they did not believe it to be true ? " youDiforiflion. 
 " do not, my good children, fee men now 
 " a-days expofing themfelves to pain and 
 <l tortures and povertie and death itfelf 
 " for nothing j and yet the apoftles did fo, 
 " unlefs chriftianitie be true, for there is 
 " nothing elfe but the truth of that doc- 
 " trine, which could have induced them 
 " to ac~l the part they did. this then you 
 " may conclude, that it is ? faithful^ that 
 " is a credible and well-attefted faying^ 
 *' and worthy of all acceptation, that Ckriji
 
 3 a6 CATECHETICAL 
 
 LICT.XV. Jtfui came into the world to fave firmer s. 
 ^ "'" '" you may not perhaps enter at prefent 
 " into the force of all that I have been 
 '* faying upon this head, or be able to re- 
 " colledl it exa&ly. but I hope that it 
 " may be the means of exciting your 
 <c curiofitie hereafter to enquire a little 
 '* into thefe things, and even of leading 
 " you to apprehend at prefent that there 
 " is fomegood reafon to be given for that 
 *' reverence with which we defire you to 
 " be attending to thofe inftruftions that 
 <c are given to you in the bible j and if 
 <e any thing of this kind {hould happily 
 " be effected, I fhall have obtained mine 
 " aim: this at leaft I hope you will con- 
 *' elude, that I do for mine own part ap- 
 " prehend, that there is a very fure foun- 
 " dation for the belief and principles of 
 " religion ; fo that you may depend upon 
 <c it for the future that I am greatly in 
 " earned when I call upon you to be and 
 " to do good, to live foberly, rigbteou/ly and 
 (( godly in this prefent world, to love devo- 
 <c tion, prayer and the public worftiip of 
 " God, and to fearch the fcriptures. nay, 
 " though you fhould forget every thing 
 ". that I have faid, yet thus much I hope 
 
 * f you 
 
 5
 
 EXERCISES. 327 
 
 " you will remember, that I ufed to 
 
 ff to you from time to time, and employ 1 
 
 *' myfelf in endevoring to convey fome 
 
 * c ufeful inftruction into your minds, and 
 
 <e this will put you upon afking your pa- 
 
 *' rents, or others that may be able to in- 
 
 ' form you what it was that I was ufed 
 
 <c then to difcourfe about, this I can af- 
 
 fure you of, that I (hall always reflect 
 
 " with pleafure upon the part I have borne 
 
 * ( in this evening exercife, out of the real 
 
 " concern that I have for your beft interefts 
 
 * e and higheft good, and from the hearty 
 
 " wifh of my foul, that you may be a feed 
 
 ** to ferve the lordy and be accounted unto him 
 
 " for a generation ; that you may not any 
 
 " of you be a grief to your father 9 or a bit- 
 
 " ternefs to her that bare you, but that you 
 
 " may be to them as olive-plants around 
 
 " .their table, and like the pleafant vines or 
 * c fragrant flowers of the garden." 
 
 THE END.
 
 Lately pulKJbed ly the Author, and printed for 
 J. Johnfon, in St. Paul's Church- Yard 
 
 DISCOURSES on the PARABLES and 
 MIRACLES of Our BLESSED SAVIOR, 
 in Four Vols. O&avo. i'rice fewed jl.
 
 UC SOUTHERN REGIONAL LIBRAR 
 
 A 000020786