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 ^i/OJIWD-JO^ ^IJONVSOl
 
 THEOLOGICAL 
 
 LECTURES^' 
 
 READ 
 In the P U B L I C K HALL 
 
 OF THE 
 
 UNIVERSITY OF EDINBURGH, 
 
 Together with 
 
 EXHORTATIONS to the Candidates for the Degree of 
 MASTER OF ARTS. 
 
 By ROBERT L E I G H T O N, D. D. 
 
 PRINCIPAL of that UNIVERSITY, 
 
 AND 
 
 Afterwards ARCHBISHOP of GLASGOW. 
 Tranflated from the ORIGINAL LATIN. 
 
 To which are added, 
 
 &ules and Inftru&ions for a Holy Life, and other Remains 
 of the fame excellent Author. 
 
 LONDON: 
 
 Printed for D. WILSON, at Plato's Head, in the Strand. 
 MDCCLXUI.

 
 PREFACE 
 
 BY THE 
 
 Publifher of the Latin Edition. 
 
 To the R fc A fc E R, 
 
 " TTTHAT is grand and fubftantial, fays 
 cc yy Quimilian, pleafes long ; while that, 
 " which is only neat and handfome, charms 
 " for a while, but foon cloys (tf )'.' Now, what 
 can be imagined more grand and fubflantial, 
 than to contemplate the great Creator of the 
 univerfe, in his vifible works ? to view, in this 
 vaft volume, which lies always open, his infi- 
 nite power, wifdom, and goodnefs, and admire 
 the inftances thereof that appear always new and 
 aftonifhing ? Again, what can be more agreeable 
 and fublime, than, turning our eyes to the great 
 myfteries of revealed religion, to read with 
 
 (a) Quae folida & ampla funt diu placent; quz autem lepida 
 & concinna, paululum quidem mulcent, fed cho fatiant. 
 
 Fab. gyiitf. 
 
 A 2 wonder
 
 iv j Preface by tie Publifier 
 wonder and delight what is contained in the Ik- 
 cred fcriptures, concerning the Saviour and Re- 
 deemer of the human race, from the dreadful 
 gulph of death and mifery, into which they had 
 fallen ; to review with attention what is therein 
 difcovered, with regard to our higheft happi- 
 nefs, the rewards of virtue, and the punifhment 
 of an impious life; and to have thefe impor- 
 tant matters deeply imprefTed upon the heart? 
 Tnefe truths, however great and interefting, 
 are laid before thee, pious and chriftian Reader, 
 in thefe Theological DifTerta ions ; where thou 
 wilt find them deduced with great learning, ex- 
 plained with clearnefs and accuracy, and con- 
 firmed by powerful arguments, tot par au- 
 thor, now in heaven (b), who, while he lived, 
 was equally remarkable for learning and piety, 
 never ufed to ftray beyond the verge of this di- 
 tine fyrtem. 
 
 That thefe remains of his were the facred 
 lectures he read in the Publick Hall of the Uni- 
 verfity of Edinburgh, while he was principal 
 of that univerfity, will admit of no manner of 
 doubt : there are a great many ftill alive, who 
 can atteft this truth ; as they were themfelves 
 
 prefent
 
 eftbe Latin Edi'i'n. v 
 
 prefent at thefe lectures, to their great fatisfac- 
 tion and improvement. They all heard them, 
 fome took notes of them ; and, it is to be hoped, 
 fome had the fubftarce of them powerfully im- 
 preffed upon their hearts. To thefe I appeal, 
 and to them, I doubt not, this work will be very 
 acceptable j fince thofe inflrudions, which gave 
 fo much pleafure, when heard but once, and 
 that in a curfory manner, they may now have 
 recourfe to as often as they pleale ; they may 
 read them at their leifure, and draw from them 
 matter of moft delightful meditation. And, 
 to be fure, thofe who have the leaft divine 
 difpofition of mind, will make it the principal 
 bufinels of their life., and their higheft plea- 
 fure, to firay through thofe delightful gar- 
 dens, abounding with fuch fwcet and tragrant 
 flowers, and refiefh their hearts with the celef- 
 tial honey that may be drawn from them ; nor 
 is there any ground to fear that fuch fupplies will 
 fail} for how oftea foever you have recourfe 
 to them, you will always find them blooming 
 full of juice, and fwelled with the dew of hea- 
 ven ; nay, when, by deep and continued medi- 
 tation, you imagine you have pulled the fineft 
 flower, it buds forth again, and what Virgil 
 writes concerning his fabulous golden bough is, 
 inftricleft truth, applicable in this cafe, ' 
 A 3
 
 vi Preface by the Publijher 
 
 r Uno avulfo, non deficit ah.er, y 
 Aureus. 
 
 The Lectures I now prefent thee with, I 
 caufed to be copied out fair from a manufcript in 
 the author's own hand-writing ; which was a 
 work that required great care and attention, on 
 account of the blots and interlineations of that 
 original manufcript ; for the author had written 
 them in hafte, and without the leaft thought of 
 ever publidiing them. This done, at the defire 
 of a great many, I got them printed, and now 
 lay them before the publick, in the fame order 
 in which they were read, as far as can be recol- 
 lected from circumftances. 
 
 You muft not expect to find in thefe truly 
 facred lectures, the method commonly ufed in 
 theological fyftems $ for while our reverend au- 
 thor clearly explains the doctrines of religion, be 
 intermixes to excellent purpofe the principles 
 of piety, and while he enlightens the under- 
 flanding, he at the fame time warms the heart. 
 
 Being to treat of religion, he ufes a practical 
 method, which is moft fuitable to his fubject, 
 and begins with happinefs, that being the fcope 
 and defign of religion, as well as the ultimate 
 
 end
 
 of the Latin Edition. vii 
 
 end of human life. He begins with an expla- 
 nation of happinefs in general, on which he 
 treats at fomc length ; then proceeds to confider 
 the happinefs of man, which may be called per- 
 fect and truly divine, as it has for its object the 
 infinitely blefled and perfect Being who created 
 him, and formally confifts in the beatific vifion 
 and fruition of him, which is referved in heaven 
 for thofe, who by faith are travelling through 
 this earth, towards that blefled country. He 
 adds, with great propriety, that happinefs, fo 
 far as it is compatible with this wretched life of 
 forrows, confifts in true religion, and in religion 
 alone; not only as it is the way which leads 
 directly to that perfect happinefs referved in 
 heaven -, but becaufe it is itfelf of divine original, 
 and, in reality, the beginnings of that very hap- 
 pinefs, which is to be perfected in the life tc* 
 come. 
 
 He obferves, that the doctrine of religionis moft 
 juftly called Theology, as it has the moft high, 
 God for its author, object, and end. He fug- 
 gefts many excellent thoughts, concerning the 
 divine exigence,, and reafons from the "com- 
 mon confent of nations, from the creatures we 
 fee about us, and from, what we feel and expe- 
 rience within ourfelves, as all thefe io loudly pro- 
 A 4
 
 yjii Preface by the Publijher 
 
 claim the being of God: but the argument, 
 taken from the harmony and beautiful order of 
 the univerie, he profecutes at great length ; and 
 from this consideration, which is attended with 
 .greater evidence than all the demonftrations of 
 the fciences, he clearly proves the exiftence of 
 $n eternal, independent Being. 
 
 WMi regard to the nature of God, he advances 
 but little, and with great caution j for concern- 
 ing the fa premp Being he thought it dangerous 
 even to (peak truth j but is very earned and dif- 
 fufe in his exhortations, to make the wifdom, 
 power, and goodnefs of God, that mine forth 
 \viih great luftre in all his works, the fubjedt of 
 pur conflant and moft ferious meditations. As 
 to the unfathomable depth of his eternal decrees, 
 he was greatly pleafed with that expreffion of St. 
 Auguftin, " Let others difpute, I will admire *." 
 
 Among his works, the firft is that vaft and 
 ftupenduous one, the primitive creation of all 
 things, which, befides the infallible teflimony 
 of the infpired oracles, our author, by a con- 
 cife, but clear differtation on the fubjecl:, proves 
 quite confonant and agreeable to reafon. He 
 
 (c) Alii difputent, ego mirabor. 
 
 then
 
 $f the Latin Edition. be 
 
 then treats of man, of his original integrity, and 
 the mod unhappy fall that foon followed. But 
 to this mofl lamentable ftory he fubjoins another, 
 as happy and encouraging as the other is moving, 
 I mean, the admirable Jcheme of divine love for 
 the falvation of finners. A glorious and blefled 
 method ! that to the account of the molt (hocking 
 mifery fubjoins the doctrine of incomparable 
 mercy ! Man, forfaking God, falls into the 
 niiferable condition of devils j God, from whom 
 he revolted, determines to extricate him, by 
 his powerful hand, out of this mifery ; and that 
 this might be the more wonderfully effected, 
 pod himfelf becomes man. cl This is the glory 
 " of man, by fuch means raifed from his woful 
 ? c ftate ! this the wonder of angels, and this the 
 < f Aim and fubftance of all miracles united in 
 t one ! (cf The word was made flefli! He 
 who died as man, as God rofe again, and ha- 
 ying been feen on earth, returns to heaven, 
 from whence he came. On each of thefe he 
 advances a few thoughts that are weighty and 
 ferious, but, at the fame time, plcafing and 
 agreeable. 
 
 (</) Hie hominis ex tanto dedecore refurgentis honoi, hie 
 cngelorum flupor, hoc miraculorum omnium compendium ! 
 
 To
 
 x Preface by the Publijher 
 
 To thefe lectures I have added fome Exhorta- 
 tions by our author, to the candidates for the 
 degree of matter of arts, delivered at the annual 
 Solemnity held in the univerfity for that purpofe ; 
 together with his meditations on fome Pfalms, 
 viz. the 4th, 32d, and 130^(^5 becaufe I 
 was unwilling that any of the works of fo 
 great a man {hould continue in obfcurity, to be 
 devoured by moths and book-worms, efpecial- 
 ly one calculated for forming the morals of 
 mankind, and for the direction of life. For in, 
 thefe meditations, he exhorts and excites the 
 youth under his care, not by laboured oratory, 
 and pompous expreffions, but by powerful 
 eloquence, earneft entreaties, and folid argur 
 ments, to the love of Chrift, purity of life, ancj 
 contempt of the world. 
 
 But what will all this fignify to thee, Reader^ 
 if thy mind is carried away with childim folly, 
 or the wild rage of paffions, or even if thou art 
 ftill labouring under a ftupid negligence of the 
 means of grace, and unconcerned about eternal 
 happinefs and thy immortal foul ? I doubt not, 
 however, but thefe truly divine eflays will fall 
 
 (/) Thefe were likewife written ii Latin, and have been already 
 translated and publifhed. 
 
 into
 
 of tie Latin Edition. xl 
 
 into the hands of feme, who are endued with a, 
 better difpofition of mind ; nor are we to defpair 
 of the reft, " for the father of fpirits liveth ftill, 
 " and he hath his feat in heaven, who inftructsthe 
 " hearts of men on this earth (f)." May, there- 
 fore, the greateft and beft of Beings grant, that 
 theie academical exercifes may have happy efr 
 feds : and that our heavenly Father would fe- 
 cond thefe means with his all-powerful grace, 
 {hall be, while he lives, the humble and ardent 
 prayer of him, 
 
 Who earneftly defires thy falvation, 
 JA. FALL, 
 
 (/) Vivit cnlm fpirituum pater, & cathedram babet in crlo, 
 i cor da docetin terrii. 
 
 THE

 
 THE 
 
 CONTENTS. 
 
 Left. Page 
 
 I. <f H E Introduction 1 
 
 II. Of Happinefs, its name and nature, 
 and tbe defire of it implanted in the human 
 hart 12 
 
 III. Of tbe Happinefs 0/*Man, and that it 
 
 is rea'fy to be found i 
 
 IV. In which it is proved that Human Fe- 
 licity cannot be found either in the earth or 
 earthly things 27 
 
 V. Of tbe Immortality of tie Soul 39 
 
 VI. Of tbe Happinefs of tbe Life to come 5 1 
 
 VII. Of the Being of God. 62 
 
 VIII. Of tbe Worship o/God, Providence, 
 and the Law given to Man 8 1 
 
 IX. Of tbe Pleafure and Utility of Religion 90 
 
 X. Of tbe Decrees of God 98 
 
 XI. Of
 
 jdv C O ISf T E N T S. 
 
 Left. Page 
 
 XL Of tie Creation of tie World 106 
 
 XII. Of the Creation of Man 123 
 
 XIII. Of Div ine Providence 1 3 6' 
 
 XIV. O/Chrift the Saviour 151 
 
 XV. C/*Regeneration 159 
 
 XVI. Of Regeneration 176 
 
 XVII. Of true Felicity and eternal Punifh- 
 ment 190 
 
 XVIII. Of the ChriftianReligion, and that it 
 
 is the true way to Happinefs 20 1 
 
 XIX. That Holinefs is the only way to Hap- 
 pinefs on this earth 2 1 2 
 
 XX. Of our Happinefs, particularly that it 
 is in God, 'who can dire 3 us to the true 
 way of attaining it j that this way he has 
 difwvered in the f acred fcriptures, the di- 
 i)ine authority ivhereof is aj/erted and 
 'illuft rated 220 
 
 XXI. Of the Divine Attributes 238 
 
 XXII. How to regulate life, according to the 
 rules cf religion 246 
 
 XXIII. 0/Purity of Life 255 
 
 XXIV. Before the Communion 263 
 
 An
 
 CONTENTS. xv 
 
 Page 
 
 An Exhortation to the Students upm their re- 
 
 tu n to the Univerfity after the vacation 273 
 Exhortations to the Candidates for the Degree 
 of Matter of Arts in the Univerfity of 
 ^Edinburgh 283 
 
 EXHORTATION I. 285 
 
 II. 204 
 
 III. - 300 
 
 IV. ~ _ 3o8 
 
 v. - _ 3I5 
 
 VI. -. _ 32I 
 
 VII. 720 
 
 33^ 
 
 Val edidory Oration 3 ^ 
 
 Rules and Inftruftionsy^r a Holy Life ore 
 
 Letter to the Synod ofGlafgow, &c. 3 go 
 
 Letter to the Synod ofGlafgow 372 
 
 Letter to a Perfon under Trouble of Mind 386 
 
 Letter to a Perfon under Trouble of Mind 388 
 
 Letter to the Heritors of Straton 303 
 
 Letters to the Rev. Mr. James Aird 394. 
 
 A Defence of moderate Epifcopacy 400
 
 THEOLOGICAL 
 
 LECTURES. 
 
 ***##*#*#*******#*#*#****##****##** 
 
 LECTtJRE 1. 
 INTRODUCTION. 
 
 ITH little ftrength I undertake a great 
 work, or rather, with the leaft abili- 
 ties, I venture upon a tafk which is of 
 all others the greateft and moft important. 
 Among the various undertakings of men, can 
 an inftance be given of one more fublime than 
 an intention to form the human mind anew, 
 after the divine image? Yet it will, I doubt 
 not, be univerfally acknowledged, that this is 
 the true end and defign, not only of Minifters in 
 their feveral congregations, but alfo of profeflbrs 
 of divinity in fchools. And though, in moft 
 B refpects,
 
 2 INTRODUCTION. Left. L 
 
 refpects, the minifterial office is evidently fupe- 
 rior to that of profeflbrs of theology in colleges^ 
 in one refpect the other feems to have the pre- 
 ference, as it is, at leaft for the mod part, the 
 bufinefs of the former to inftruct the common 
 fort of men, the ignorant and illiterate ; while it 
 is the work of the latter to feafon with heavenly 
 doctrine the minds of feledt focieties of youth, 
 who have had a learned education, and are de- 
 voted to a ftudious life; many of whom, it is to 
 be hoped, will, by the divine blefling, become 
 preachers of the fame falutary doctrine them- 
 felves. And furely this ought to be a power- 
 ful motive with all thofe who, by the divine 
 difpenfation, are employed in fuch a work, to 
 exert themfelves with the greater life and fpirit 
 in the difcharge of their duty; efpecially when 
 they confider, that thofe Chriftian inftruclions, 
 and feeds of true piety, they inftill into the ten- 
 der minds of their pupils, will by them be fpread 
 far and wide, and, in due time, conveyed, as 
 it were, by fo many canals and aqueducts, to 
 many parts of the Lord's vineyard. Plutarch 
 employs an argument of this kind to prevail with 
 the philofophers to exert themfelves in the in- 
 ftruction of pripces and great men, rather than 
 with a haughty fullennefs to avoid their com- 
 pany; "for thus, fays he, you will find a mort 
 " way to be ufeful to many." And, to be fure r 
 
 he
 
 Left. I. INTRODUCTION: 3 
 
 he that conveys the principles of virtue and wif- 
 dom into the minds of the lower clafles of men, 
 or the illiterate, whatever progrefs his difciples 
 may make, employs his time and talents only 
 for the advantage of his pupils 5 but he that 
 forms the minds of magiftrates and great men, 
 or fuch as are intended for high and exalted fta- 
 tions, by improving one fingle perfon, becomes 
 a benefactor to large and numerous focieties. 
 Every phyfician of generous principles, as Plu- 
 tarch exprefles it (a), would have an uncommon. 
 ambition to cure an eye intended to watch over 
 many perfons, and to convey the fenfe of feeing 
 to numbers ; and a muiical inftrument-maker 
 would, with uncommon pleafure, exert his fkill 
 in perfecting a harp, if he knew that it was to 
 be employed by the hands of Amphion, and, 
 by the force of its mufic, to draw ftones toge- 
 ther for building the walls of Thebes. A learn- 
 ed and ingenious author, alluding to this fable, 
 end applying it to our prefent purpofe, calls pro- 
 feffors of theology in fchools, makers of harps, 
 for building the walls of a far more famed and 
 beautiful city, meaning the heavenly Jerufalem, 
 in fuch manner, that the {tones of this building 
 being truly and without a fable living, and 
 charmed by the pleafant harmony of the gofpel, 
 
 B 2 come
 
 4 INTRODUCTION. Left. 1, 
 
 come of their own accord to take their places in 
 the wall. 
 
 I am not fo little acquainted with myfelf, as to 
 entertain the leafl hope of fuccefs in fo great a 
 work by my own ftrength and abilities j but, 
 while I humbly depend upon the divine good- 
 nefs and favour, I have no reafon to defpair j 
 for in the hand of Omnipotence all instruments 
 are alike : nor can it be queftioned that he, who 
 made all things out of nothing, can produce any 
 change he pleales in his creatures that are al- 
 ready made j he who gives life and breath, and 
 all tbings(^), can eafily ftrengthen the weak, 
 and give riches in abundance to the poor and 
 needy : our emptinefs only ferves to lay us 
 open to, and attract the fullnefs of him, "who 
 <{ fills all things, and is over all j who gives 
 " wifdom to the mind, and prevents its irre- 
 << gular Tallies (c)." 
 
 Under his aufpices, therefore (young gentle- 
 men) we are to afpire to true and faving, wif- 
 dom, and to try to raife ourfelves above this 
 fublunary world. For it is not my intention to 
 perplex you with curious queftions, and lead 
 you through the thorny paths of difputation ; 
 but, if I had any ihare of that excellent art, it 
 
 uijv, xcu n/o>j 
 \f) Oj tsctrroi 
 
 ^ row f tvyn /SsXt'j. 
 
 would
 
 Left. I. INTRODUCTION. 5 
 
 would be my delight to direct your way, through 
 the eafy and pleafant paths of righteoufnefs, to a 
 life of endlefs felicity, and be mylelf your corn-* 
 panion in that blefled purfuit. 1 would take 
 pleafure to kindle in your fouls the moil ardent 
 defires, and fervent love of heavenly things j 
 and, to ufe the expreflion of a great divine, add 
 " wings to your fouls, to fnatch them away from 
 " this world, and reftore them to God (</)." For, 
 if I may be allowed to fpeak with freedom, moft 
 part of the notions that are treated of in theo- 
 logical fchools, that are taught with great pomp 
 and oflentation, and difputed with vaft buftle 
 and nolfe, may poffibly have the fharpnefs of 
 thorns: but they have alfo their barrennefs; 
 they may prick and tear, but they can afford 
 no folid nourifhment to the minds of men. 
 " No man ever gathered grapes off thorns, nor 
 <c figs off thirties. To what purpofe, faith a 
 " Kempis, doft thou reafon profoundly con- 
 <c cerning the Trinity, if thou art without hu^ 
 <e milky, and thereby difpleafeft that Trini- 
 " ty (<?)?" And St. Auguftin, upon the words 
 of Ifaiah, *' I am the Lord that teacheth thee 
 tl to profit," obferves with great propriety, that 
 
 (^) Quorfum alta de Trinitate difputare, fi careas hvmiili- 
 fate, & fix: Trinitate difpliccas ? 
 
 B 3 the
 
 6 INTRODUCTION. Left. I. 
 
 the prophet here mentions utility in oppofition 
 to fubtility (f). Such are the principles I would 
 wifh to communicate to you ; and it is my ear- 
 neft define and fervent prayer, that while I, ac- 
 cording to my meafure of ftrength, propofc 
 them to your underftanding, he who fits in 
 heaven, yet condefcends to inftrucl: the hearts 
 of men on this earth, may effectually imprefs 
 them upon your minds. 
 
 But that you may be capable of this fuper- 
 natural light and heavenly inftrudion, it is, firll 
 of all, abfolutely neceffary, that your minds be 
 called off from foreign objects, and turned in 
 upon tTiemfelves ; for as long as your thoughts 
 are difperfed and fcattered in purfuit of vanity 
 and infignificant trifles, he that would lay be- 
 fore them the principles and precepts of this 
 fpiritual wifdom, would commit them, like 
 the fybils prophecies, that were written on 
 loofe leaves of trees, to the mercy of the in- 
 conftant winds, and thereby render them en- 
 tirely ufelefs. It is certainly a matter of great 
 difficulty, and requires uncommon art, to fix the 
 thoughts of men, efpecially of young men and 
 boys, and turn them in upon themfelves. We 
 read in the parable of the gofpel, concerning 
 the prodigal fon, that,- firft of all, be came to 
 
 (f] Utilia non fubtilia.
 
 Lea. I. INTRODUCTION. 7 
 
 bimfelf* and then returned to his father. It is cer- 
 tainly a very confiderable flep toward^s conver- 
 fion to God, to have the mind fixed upon itfelf, 
 and difpofed to think ferioufly of its own im- 
 mediate concerns; which the pious St. Ber- 
 nard excellently exprefles in this prayer, " May 
 { I, fays he, return from external cbjedts to my 
 " own inward concerns, and" from inferior ob- 
 " jeds riie to thofe of a fuperior nature (g)" I 
 (hould look upon it as no fmall happinefs, if, out 
 of this whole fociety, I could but gain one, but 
 wifh earnefijy I could prevail with many, and 
 ftill more ardently that I could fend you all 
 away, fully determined to entertain more feri- 
 ous and fecret thoughts than ever you had be- 
 fore with regard to your immortal ftate and 
 eternal concerns. But how vain arc the thoughts 
 of men! What a darknefs overclouds their 
 minds (h) ! It is the great complaint of God 
 concerning his people, that they have not a heart 
 to under/land (/). It is at once the great dif- 
 <rrace and mifery of mankind, that they live 
 "without forethought (k). That brutifh thought- 
 leffnefsf/), pardon the expreffion, or, to fpeak 
 
 (P) Ab exterioribus ad interiora redeam, & ab inferioiibus 
 ad fuperiora afcendam. 
 
 (h] O vanas hominum mentcs ! O pe&ora cceca f 
 
 (i) Non habent cor ad cogitandum. 
 
 (I) 
 
 B 4 more 
 
 '
 
 8 INTRODUCTION. i Led. I, 
 
 more intelligibly, want of confideration, is the 
 death and ruin of fouls j and the antients ob- 
 ferve, with great truth and juftice, tf that a 
 <c thoughtful mind is the fpring and fource of 
 *< every good thing (m) ." 
 
 It is the advice of the Pfalmift, that we 
 fhould converfe much with our/elves : an advice, 
 indeed, which is regarded by few -, for the 
 greateft part of mankind are no where greater 
 Grangers than at home. But it is my earned 
 requeft to you, that you would be intimately 
 acquainted with yourfelves, and, as becomes per- 
 fons devoted to a ftudious life, be much at home, 
 much in your own company, and very ofteri 
 engaged in ferious converfation with vourfelves. 
 Think gravely, to what purpc r e do I live? 
 Whither am I going ? Aik thyfelf, haft thou 
 any fixed and determined purpofe ? any end 
 thou purfueft with ftedfaftnefs () ?' The prin- 
 ciples I have embraced under the name of the 
 Chriftian religion, the things I have fo often 
 heard about a future ftate, and life, and death 
 eternal, are they true or falfe ? If they are true, 
 as we 'all abfolutely profefs to believe they are, 
 then, to be fure, the greateft and moft impor- 
 tant matters of this world are vain, and even 
 
 (//;) Intelledluscogitabundusprincipium omnis boni. 
 (K) Eft aliquid quo tendis, & in quid dirigis arcum ? 
 
 leis
 
 Left. I. INTRODUCTION. 9 
 
 jefs than vanity itfelf: all our knowledge is but 
 ignorance, our riches poverty, our pleafures bit- 
 ternefs, and our honours vile and di (honourable. 
 How little do thofe men know, who are am- 
 bitious of glory, what it really is, and how to 
 be attained ? Nay, they eagerly catch at the 
 empty fhadow of it, while they avoid and turn 
 their backs upon that glory which is real, fub- 
 ilantial, and everlafting. The happinefs of 
 good men, in the life to come, is not only in- 
 finitely above all our expreflions, but even be- 
 yond our moft enlarged thoughts. By com- 
 paring, ho\vever, great things with fmall, we 
 attain fome faint notion of thefe exalted and 
 invifible bleffings, from the earthly and vifible 
 enjoyments of this world. In this refpedt, even 
 the Holy Scriptures defcend to the weaknefs of 
 our capacities, and, as the Hebrews exprefs it, 
 " the Law of God fpeaks the language of the 
 <c children of men (0)." They fpeak of this 
 celeftial life, under the representations of $n 
 heritage, of riches,, of a kingdom, and a crown, 
 but with uncommon epithets, and fuch as are 
 by no means applicable to any earthly glory, or 
 opulence, however great. It is an inheritance, 
 but one that is uncorrupted, undefiled, and that 
 fadeth not away: a kingdom, but one that 
 
 0) Lex Dti loquitur linguam fiHorum hominum. 
 
 can
 
 jo INTRODUCTION. Left. I. 
 
 can never be fhaken, much lefs ruined ; which 
 can never be faid of the thrones of this fub- 
 lunary world, as evidently appears from the 
 hiftories of all nations, and our own recent 
 experience. Hear, ye ions of Adam, a co- 
 vetous and ambitious race, here is room fora 
 laudable avarice j here are motives to excite your 
 ambition, and, at the fame time, the means 
 of fatisfying it to the full : But it moft be ac- 
 knowledged, that the belief of thefe things is 
 far from being common. What a rare attain- 
 ment is faith! Seeing among the prodigious 
 crowds of thofe who profefs to believe, in this 
 world, one might juftly cry out, where is a 
 true believer to be found ? That man fhall 
 never perfuade me, that he believes the truth 
 and certainty of heavenly enjoyments, who 
 cleaves to this earth, nay, who does not fcorn 
 and defpife it, with all its baits and allurements, 
 and employ all his powers, as well as his utmoft 
 induftry, to obtain thefe immenfe and eternal 
 bleffings. 
 
 Nor is thfire any thing in the way to thefe 
 enjoyments that can deter you from it, unlefs 
 holinefs in heart and life appear to be a heavy 
 and troublefome tafk to you : whereas, on the 
 contrary, nothing furely can be named, that 
 is either more fuited to the dignity of human 
 nature, more beautiful and becoming, or at- 
 tended
 
 Left. I. INTRODUCTION. n 
 
 tended with greater pleafure. I therefore be-^ 
 feech and intreat you, by the bowels of divins 
 mercy, and by your own moft precious fouls, 
 that you would ferioufly confider thefe things, 
 and make them your principal ftudy; try an 
 experiment, attended with no danger or ex- 
 pence, make a trial of the ways of this wifdom, 
 and I doubt not but you will be fo charmed 
 with the 'pleafantnefs thereof, that you will 
 never thence forward depart from them. For 
 this purpofe, I earneftly recommend to you, to 
 be conftant and affiduous in prayer 5 nay, it is 
 St. Paul's exhortation, that you pray without 
 ccafmg (/>). So that prayer may be, not only, 
 according to the old faying, " the key that 
 " opens the day, and the lock that fhuts up the 
 " night (q) ;" but alfo, fo to fpeak, a ftaff for 
 fupport in the day-time, and a bed for reft and 
 comfort in the night; two conveniencies which 
 are commonly exprefled by one ilngle Hebrew 
 word.- And be aflured, that the more fre- 
 quently you pray, with fo much the greater 
 eafe and pleafure v/ili your prayers be attended, 
 not only from the common and neceflary con- 
 nexion between acts and habits, but alfo from 
 the nature of this duty ; for prayer, being a 
 kind of converfation with God, gradually pu- 
 
 ty) i Thet.y. 17. (?) Clavisdiei, fcfera noftis. 
 
 rifles
 
 12 OfHappinefs. Lea. II. 
 
 rifies the foul, and makes it continually more 
 and more like unto him. Our love to 
 God is alfo very much improved by this fre- 
 quent intercourfe with him ; and by this love, 
 on the other hand, the foul is effectually dif- 
 pofed to fervency, as well as frequency in pray- 
 er, and can, by no means, fubfift without it. 
 
 LECTURE II. 
 
 Of HAPPINESS, its Name and Nature, and the 
 , Defireofit implanted in the Human Heart. 
 
 HO W deep and dark is that abyfs of 
 mifery, into which man is precipitated by 
 his deplorable fall, fince he has thereby loft, 
 not only the pofleffion, but alfo the knowledge 
 of his chief or principal good ? He has no 
 diftinct notion of what it is, of the means of 
 recovering it, or the way he has to take in pur- 
 fuit of it. Yet the human mind, however 
 ftunned and weakened by fo dreadful a fall, 
 flill retains fome fair.t idea, fome confufed and 
 obfcure notions of the good it has loft, and fome 
 remaining feeds of its heavenly original (a). It 
 
 (a) Cognati femina ceeli, 
 
 has
 
 Led. II. Of Happinefs. 1 3 
 
 has alfo ftill remaining a kind of languid fenfe 
 of its mifery and indigence, with affections 
 fuitable to thofe obfcure notions : from this 
 imperfect fenfe of its poverty, and thefe feeble 
 affections, arife fome motions and efforts of the 
 mind, like thofe of one groping in the dark, and 
 feeking reft every where, but meeting with it no 
 where. This at leaft is beyond all doubt, and in- 
 difputable, that all men wifh well to themfelves, 
 nay, that they all catch at, and defire to attain the 
 enjoyment of the moft abfolute and perfect good : 
 even the worft of men have not loft this regard 
 for themfelves, nor can they pofiibly diveft them- 
 felves of it. And though, alas 1 it is but too 
 true, that, as we are naturally blind, we run. 
 ourfelves upon mifery under the difguife of 
 happinefs, and not only embrace, according to 
 the common faying, " a cloud inftead of 
 cc Juno (<)," but death itfelf inftead of life ; yet, 
 even from this moft fatal error, it is evident 
 that we naturally purfue either real happinefs, 
 or what, to our miftaken judgment, appears- 
 to be fuch. Nor can the mind of man 
 diveft itfelf of this propenfion, without diveft- 
 ing itfelf of its being. This is what the 
 fchoolmen mean, when, in their manner of 
 expreffion, they fay, " That the will is car- 
 
 () Nubem pro Jur.on?. 
 
 " ried
 
 15 Of Happinefs. Led. if. 
 
 " tied towards happinefs, not fimply as will, 
 " bat as nature (c)." 
 
 It is true, indeed, the generality of man- 
 kind are not well acquainted with the motions 
 of their own minds, nor at pains to obferve 
 them, but, like brutes, by a kind of fecret 
 impulfe, afe violently carried towards fuch en- 
 joyments as fall in their way : they do but very 
 little, or not at all, enter into themfelves, and 
 review the ftate and operations of their own 
 minds ; yet in all their actions, all their wiihes 
 and defires (though they are not always aware 
 of it themfelves) this thirft after immortality 
 exerts and difeovers itfelf. Confider the buly 
 part of maokind, hurrying to and fro in the 
 exercife of their feveral profeffions, phyfici- 
 ans, lawyers, merchants, mechanicks, farmers, 
 and even foldiers themfelves j they all toil and 
 labour, in order to obtain reft, if fuccefs at- 
 tend their endeavours, and any fortunate event 
 anfwer their expectations. Encouraged by thefe 
 fond hopes, they eat their bread with the fweat 
 of their brow: but their toil, after all, is ehd- 
 lefs, conftantly returning in a circle ; and the 
 days of men pafs away in fuffering real evils^ 
 and entertaining fond hopes of apparent good y 
 
 (<) In beatitudineitt fertur voluntas, non ut voluntas, fed ut 
 natura. 
 
 which
 
 Left. It Of Happinefs. 41 
 
 which tjiey feldom or never attain : tl Every 
 " man walks in a vain ihewj he torments him- 
 te felf in vain (d)" He purfues reft and tafe, 
 like his madow, and never overtakes them ; but, 
 for the moft part, ceafes to live before he begins 
 to live to purpofe. However, after all this 
 confufed and fluctuating appetite, which de- 
 termines us to the purfuit of good, either 
 real or apparent, as it is congenial with us, 
 and deeply rooted in the human heart, fo it 
 is the great handle, by which divine grace 
 lays hold, as it were, upon our nature, draws 
 us to itfelf, and extricates us 1 out of the pro- 
 found abyfs of mifery, into which we are 
 
 fallen. 
 
 From this it evidently follows, that the de- 
 fign of Sacred Theology is the very fame with 
 that of human nature, and ' he that rejects it 
 <c hates his own foul," for fo the wife King of 
 Ifrael emphatically expreffes it. He is, the mofl 
 irreconcileable enemy to his own happinefs, 
 and abfolutely at variance with himfelf; ac- 
 cording to that of St. Bernard, " After I was 
 " fet in oppofition to thee, I became alfo con- 
 " trary to my felf (*)." 
 
 (J) Pfal.- xxxix. 6. 
 
 r (e) Poftquam pofuifti me contrarinra tibi, faftus fum con- 
 trarius mihi. 
 
 Thcfe
 
 16 Of Happinefs. Left. II. 
 
 Thcfe ccnfiderations have determined me to 
 begin thefe inftrudions, fuch as they are, 
 which, with divine affiftance, I intend to give 
 you concerning the principles of the Chriftian 
 religion, with a fhort . difquifition concerning 
 the chief or ultimate end of man. And here 
 it is to be, firft of all, obferved, that the tran- 
 fendent and fupreme end of all is the glory of 
 Gcd- t all things returning, in a moft beautiful 
 circle, to this, as the original fource from 
 which they at firft took their rife j but the end 
 of true religion, as far as it regards us, which 
 is immediately connected with the former, and 
 ferves, in a moft glorious manner, to promote 
 it, 'is the falvation and happinefs of mankind. 
 
 Though I fhould not tell you, what is to 
 be underftood by the term happinefs or felicity 
 in general, I cannot imagine any of you 
 would be at a lofs about it. Yet I mail give a 
 brief explication of it, that you may have the 
 more diftincT: ideas of the thing itfelf, and the 
 jufter notions of what is to be further advanced 
 on the fubject. Nor is there, indeed, any con- 
 troverfy on this head ; for all are agreed, that 
 by the terms commonly ufed in Hebrew, 
 Greek, and Latin (f) to exprefs happinefs OF 
 
 (/) Y# K in Hebrew, pax^olns & so$eupv/M in Greek, /<//- 
 citas & beatitude in Latin. 
 
 felicity,,
 
 Left. II. Of Happinefs. 17 
 
 felicity, we are to underftand that perfect and 
 complete good t which hfuited and adapted to in- 
 telligent nature : I fay, to Intelligent nature, be- 
 caufc the brute creatures cannot be faid to be 
 happy, but in a very improper fenfe. Happinefs 
 cannot be afcribed to horfesor oxen, let them be 
 ever fo well fed, and left in the full pofTeffion of 
 liberty and eafe. And as good in general is pe- 
 culiar to intelligent beings ; fo, more efpecially, 
 that perfect good, which conftitutes felicity in its 
 full and moft extenfive acceptation. It is true, 
 indeed, in common converfation, men are very 
 prodigal of this term, and, with extravagant le- 
 vity, mifapply it to every common enjoyment 
 of life, or apparent good they meet with, efpe- 
 cially fuch as is moft fuited to their prefent exi- 
 gencies ; and thus, as Ariftotle, in his Ethicks, 
 expreflfes it, " The fick perfon confiders 
 " health, and the poor man riches, as the 
 " chief good (#)." It is alfo true, that learned 
 men, and even the facred Scriptures, give the 
 name of felicity to fome fymptoms, and fmall 
 beginnings of future happinefs ; but, as we 
 have already obferved, this term, in its true and 
 compleat fenfe, comprehends in it thatabfolute 
 and full perfection of good, which entirely ex- 
 cludes all uneafinefs, and brings with it every 
 
 thing
 
 1 8 Of Happinefs. Led. II. 
 
 thing that can contribute to fatisfaction and de- 
 light. Confequently that good, whatever it be, 
 that moft perfectly fupplies all the wants, and 
 fatisfies all the cravings of our rational appetites, 
 is objective felicity > as the fchools exprefs it j and 
 actual, or formal felicity, is the full poffejfim and 
 enjoyment of that complcat and chief good. It 
 confifts in a perfect tranquillity of the mind, and 
 not a dull and ftupid indolence, like the calm 
 that reigns in the dead fea ; but fuch a peace 
 of mind as is lively, active, and conftantly at- 
 tended with the pureft joy : not a mere abfence 
 of uneaiinels and pain ; but fuch a perfect eafe as 
 is conftantly accompanied with the moft per- 
 fect fatisfaction, and fupreme delight: and, if the 
 term had not been degraded by the mean ufes 
 to which it has been proflituted, I fliould not 
 fcruple to call it pieafure (b). And, indeed, we 
 may ftill call it by this name, provided we pu- 
 rify the term, and guard it by the following 
 limitations j fo as to underftand by felicity, fuch 
 a pieafure as is perfect, conftant, pure, fpiritual, 
 and divine : for never, fince I ventured to think 
 upon fuch fubjects, could I be fatisfied with the 
 opinion of Ariftotle, and the fchoolmen, who 
 diftinguifh between the fruition of the chief 
 good, which conftitutes true felicity, and the 
 
 delight
 
 Left. III. Of Happinefs. I(} 
 
 delight and fatisfaction attending that fruition ; 
 becaufe, at this rate, that good would not be the 
 ultimate end and completion of our defires, nor 
 defired on its own account ; for whatever good 
 we wifh to poffefs, the end of our wifhing is, 
 that we may enjoy it with tranquillity and de- 
 light : and this uninterrupted delight or fatisfac- 
 tion, which admits of no allay, is love in pof- 
 feflion of the beloved object, and at the height 
 of its ambition. 
 
 LECTURE III. 
 
 Of the HAPPINESS of MAN, and that it is really 
 to be found. 
 
 YO U will not, I imagine, be offended, 
 nor think I intend to infult you, becaufe 
 I have once and again, with great earneftnefs 
 and fincerity, wished you and myfelf a found 
 and ferious temper of mind ; for, if we may 
 reprefent things as they really are, very few 
 men are poffefled of fo valuable a ble fling. The 
 far greater part of them are intoxicated either 
 with the pleafures or cares of this world j they 
 ftagger about with a tottering and unftable pace ; 
 and, as Solomon expreffes it, " The labour of 
 C 2 the
 
 20 Of Happinefi. Left. III. 
 
 tc the foolifh wearieth every one of them ; be- 
 <' caufe he knoweth not how to go to the 
 <c city (a)" The heavenly city, and the vifion 
 of peace, which very few have a juft notion of, 
 or are at pains to feek after; nay, they know 
 not what it is they are feeking ; they flutter 
 from one object to another, and live at hazard j 
 they have no certain harbour in view, nor direct 
 their courfe by any fixed ftar : but to him that 
 knoweth not the port, to which he is bound, no 
 wind can be favourable; neither can he, who has 
 not yet determined at what mark he is to moot, 
 direct his arrow aright. That this may not be 
 our cafe 3 but that we may have a proper object to 
 aim at, I propofe to fpeak of the chief end of 
 our being. 
 
 And to begin at the father of fpirits, or pure 
 intelligences. God, blefled for ever, compleatly 
 happy in himfelf from all eternity, is his own 
 happinefs. His felf-fufficiency (b), that eternal 
 and infinite fatisfadtion and complacency he 
 has in himfelf, is the peculiar and moft com- 
 pleat felicity of that fupreme Being, who de- 
 rives his exiftence from himfelf, and has given 
 being to every thing elfe; which Chryfoftom 
 has well exprcffed by faying, " That it is God's 
 te peculiar property to ftand in need of no- 
 tc thing (c)." And Claudius Victor beautifully 
 
 (/?) Ecclef. X. 15. ( 
 
 defcribes
 
 Lea. III. Of Happinefs. 21 
 
 defcribes him, cc as vetted with all the majefty 
 " of creative power, comprehending in his in- 
 " finite mind all the creatures to be afterwards 
 " produced, having all the revolutions of time 
 " conftantly prelent to his all-feeing eye, and 
 " being an immenfe and moft glorious kingdom 
 to himfelfY^I." 
 
 Yet, ail we can fay of this primary uncreated 
 Majefty and felicity, is but mere talking to little or 
 no fort of purpofej for here not only words fail 
 us, but even thought is at a ftand, and quite over- 
 powered, when we furvey the fupreme, fdf- 
 exiftent Being (e), perfectly happy and glorious 
 in the fole enjoyment of his own infinite per- 
 fections, throughout numberlefs ages, without 
 angels, men, or any other creature : So that the 
 poet had reafon to fay, " What eye is fo ftrong, 
 '* that the matchlefs brightnefs of thy glory 
 " will not dazzle it, and make it clofe (f) ?" 
 
 Let us, therefore, defcend into ourfelves, but 
 with a view to return to him. again, and not 
 
 (/) Regnabatq; potens in majeftate creandi, 
 
 Et facienda videns, gignendaq; mente capaci, 
 Secula defpiciens, & quicquid tempora volvunt 
 Prefens Temper habens : immenfum mole beata 
 Regnum erat ipfe fibi. 
 
 (f) 
 
 'Ov Tf*v3-i. Synof. Hym. Tert. 
 
 C 3 only
 
 22 . Of Happinefs. Led:. III. 
 
 only fo, but in fuch a manner, that the end 
 and defign of our defcending to enquire into 
 our own fituation be, that we may, with great- 
 er advantage, return and reafcend to God : for, 
 if we enquire into our own ultimate end, this 
 difquifition muft rife above all other beings, and 
 at lad terminate in him ; becaufe he himfelf is 
 that very end, and out of him there is neither 
 beginning nor end. The felicity of angels, 
 which is an intermediate degree of happinefs, 
 we {hall not infift on, not only becaufe it is 
 foreign to our purpofe, but alfo becaufe our fe- 
 licity and theirs will be found upon the matter to 
 Be precifely the fame. 
 
 With regard to our own happinefs, we fhall 
 firft mew, that fuch a happinefs really exifts - 3 
 and, next, enquire what it is, and wherein it con- 
 Ms. We afiert then, that there is fuch a thing 
 as human felicity : and this ought rather to be 
 taken for granted as a matter unqueftiona'ole, 
 than ftridly proved. But when I fpeak of hu- 
 man felicity, I am well fatisfied you will not 
 imagine, I mean fuch a happinefs as may be had 
 from human things, but that I take the term 
 fubje&ively, and underftand by it the happinefs 
 of man. Now, he who would deny, that this is 
 not only among the number of poffibles,but actu- 
 ally attained by fome part, at lea ft, of the human 
 race, would not only render himfelf unworthy 
 
 of
 
 Led. III. Of Hafpinefe. 23 
 
 of fuch happinefs, but even of human nature 
 itfelf -, becaufe he would thereby do all in his 
 power to deprive it of its higheft expectations, 
 and its greateft honour: but, whoever allows, 
 that all things were produced by the hand of an 
 infinitely wife Creator, cannot poffibly doubt, 
 that man, the head and ornament of all his vifi- 
 ble works, was made capable of a proper and 
 fuitable end. The principal beauty of the crea- 
 tion confifts in this, that all things in it are dif- 
 pofed in the moft excellent order, and every 
 particular intended for fome noble and fuitable end ; 
 and if this could not be faid of man, who is the 
 glory of the vifible world, what a great defor- 
 mity muft it be, how great a gap in nature (g); 
 and this gap muft be the greater, that, as we 
 have already obferved, man is naturally endued 
 with ftrong and vigorous defires towards fuch 
 an end : yet, on this abfurd fuppofition, " all 
 " fuch deiires and expectations would be vain, 
 " and to no purpofe (b) ;" and fo fomething 
 might be faid in defence of that peevifh and 
 impatient expreffion, which efcaped the Pfalmift 
 in a fit of exceffive forrow, and he might have 
 an excufe for faying, " Why haft thou made 
 " all men in vain (?) ?" This would not only 
 
 (g) 
 ( h) 
 
 (/) Pfal. Ixxxix. 47. 
 
 C 4. ' have
 
 24 Of Happlnefs. Led. Ill, 
 
 have been a frightful gap in nature, but, if I am 
 allowed fo to fpeak, at this rate the whole hu- 
 man race muft have been created in mifery, 
 and expofed to unavoidable torments, from 
 which they could never have been relieved, had 
 they been formed not only capable of a good 
 quite unattainable, and altogether without their 
 reach ; but alfo with ftrong and reftlefs defires to- 
 wards that impoflible good. Now, as this is by no" 
 means to be admitted, there muft necefTarily be 
 fome full, permanent, and fatisfying good, that 
 may be attained by man, and in the pofleffion 
 of which he muft be truly happy. 
 
 When we revolve thefe things in our minds, 
 do we not feel from within a powerful impulfe 
 exciting us to fet afide all other cares, that we 
 may difcover the one chief good, and attain to 
 the enjoyment of it ? While we inhabit thefe 
 bodies, I own we lie under a neceffity of ufing 
 corporeal and fading things ; but there is no ne- 
 cefllty that we mould be flaves to our bellies and 
 the lufts of the flefh, or have our affections 
 glued to this earth : nay, that it fhould be fo, 
 is the higheft and moft intolerable indignity. 
 Can it be thought, that man was born. merely 
 to cram himfelf with victuals and drink, or 
 gratify the other appetites of a body, which he 
 has in common with the brutes ? to fnuff up 
 the wind, to entertain delufive and vain hopes 
 
 all
 
 Left. III. Of Happmefs. 25 
 
 all the days of his life, and, when that fhort 
 fcene of madnefs is over, to be laid in the grave, 
 and reduced to his original dufl ? Far be it from 
 us to draw fuch conclufions : there is certainly 
 fomething beyond this, fornething fo great and 
 lading, that, in refpecl of it, the fhort point of 
 time we live here, with all its buftle of bufmefs 
 and pleafures, is more empty and vanishing than 
 fmoke. " I am more confiderable, fays R. S. 
 " and born to greater matters, than to become 
 " the (lave of my diminutive body (k) ?" With 
 how much greater truth might we fpeak thus, 
 were we regenerated from heaven ? Let us be 
 afhamed to live with our heads bowed down, like 
 groveling beafts gazing upon the earth, or even 
 to catch at the vain and airy madows of fcience, 
 while, in the mean time, we know not, or do 
 not confider, whence we took our rife, and 
 whither we are foon to return, what place is to 
 receive our fouls, when they are fet at liberty 
 from thefe bodily prifons. If it is the principal 
 defire of your fouls to underftand the nature of 
 this felicity, and the way that leads to it, fearch 
 the Scriptures; for, from them alone, we all 
 think, or profefs to think, we can have eternal 
 life. I exhort, and befeech you, never to fuffer 
 
 (-4) Major fum, & ad majora genitus, quam ut fim mancipium 
 * jnci corpufculi. 
 
 fo
 
 26 O/ Happinefs. Led. III. 
 
 fo much as one day to pafs, either thro' lazy 
 negligence, or too much eagernefs in inferior 
 ftudies, without reading fome part of the facred 
 records, with a pious and attentive difpofition of 
 mind; ftill joining with your reading fervent 
 prayer, that you may thereby draw down that 
 divine light, without which fpiritual things can- 
 not be read and underftood. But with this 
 light mining upon them, it is not poffible to 
 exprefs how much fweeter you will find thefe 
 infpired writings, than Cicero, Demofthenes, Ho- 
 mer, Ariftotle, and all the other orators, poets, 
 and philofophers. They reafon about an imagina- 
 ry felicity, and every one in his own way advances 
 fome precarious and uncertain thoughts upon it ; 
 but this book alone (hews clearly, and with ab- 
 folute certainty, what it is, and points out the 
 way that leads to the attainment of it. This is 
 that which prevailed with St. Auguftine to ftudy 
 the Scriptures, and engaged his affection to them. 
 " In Cicero, and Plato, and other fuch writers, 
 " fays he (/), I meet with many things wittily 
 " faid, and things that have a moderate ten- 
 *' dency to move thepaffions; but in none of 
 " them do I find thefe words, Come unto me, 
 
 (/) Apud Ciceronem & Platonem, aliofque ejufmodi fcrip- 
 tores, multafunt acute didla, & leniter calentia, fed in iis omni- 
 bus hoc non invenio, Venite ad roe, &c. MATT. xii. 28. 
 
 " all
 
 Led. IV. Of Happinefs. 27 
 
 " all ye that labour, and are heavy laden, and I 
 " will give you reft." 
 
 LECTURE IV. 
 
 In which it is proved that HUMAN FELICITY 
 cannot be found either in the Earth, or earthly 
 Things. 
 
 WE are all in queft of one thing, butal- 
 moft all of us out of the right road : 
 therefore, to be fure, the longer and the more 
 fwiftly we move in a wrong path, the farther 
 we depart from the object of our defires : and 
 if it is fo, we can fpeak or think of nothing 
 more proper and feafonable, than of enquiring 
 about the only right way, whereby we may all 
 come to fee the bright fountain of goodnefs (a). 
 I know you will remember, that, on the laft oc- 
 cafion, we propofed the moft important of all 
 queftions, viz. that concerning our ultimate end, 
 or the way to difcover true happinefs j to which 
 we afferted, that all mankind do afpire with a 
 
 () Boni fontem vifere lucidum. 
 
 natural
 
 *28 Of Happinefs. Left. IV. 
 
 natural, and therefore a conftant and uniform ar- 
 dour (b) ; or rather, we fuppofed, that all arc 
 fufficiently acquainted with this happinefs, nay, 
 really do, or at leaft may feel it within them, 
 if they thoroughly know themfelves. For this 
 is the end of the labours of men, to this tend 
 all their toils j this is the general aim of all, not 
 only of the (harp-fighted, but the blear-eyed 
 and fhort-fighted (c}> nay, even of thofe that 
 are quite blind j who, though they cannot fee 
 the mark they propofe to themfelves, yet are in 
 hopes of reaching it at laft : that is to fay, tho' 
 their ideas of it are very confufed and imperfect, 
 they all delire happinefs in the obvious fenfe of 
 the word. We have alfo obferved, that this 
 term, in its general acceptation, imports that 
 full and perfect good which is fuited to intelli- 
 gent nature (d). It is not to be doubted, but the 
 felicity of the Deity, as well as his being, is in 
 himfelf, and from himfelf ; but our enquiry is 
 concerning our own happinefs. We alfo pofi- 
 tively determined, that there is fome blefled 
 end fuited and adapted to our nature ; and that 
 this can by no means be denied : for fince all 
 parts of the univerfe have proper ends fuited 
 and adapted to their natures, that the moft no- 
 
 lip fcToy re, t^ooi T 
 
 ble
 
 Led. IV. Of Happinefs. 29 
 
 ble and excellent creature of the whole fublu- 
 nary world, mould, in this, be defective, and 
 therefore created in vain, would be fo great a 
 folecifm, fuch a deformity in the whole fabric, 
 and fo unworthy of the fupreme and all-wife 
 Creator, that it can by no means be admitted, 
 nor even fo much as imagined. This point being 
 fettled, viz. that there is fome determinate good, 
 in the poffeflion whereof the mind of man may 
 be fully fatisfied, and at perfect reft, we now 
 proceed to enquire what this good is, and where 
 it may be found. 
 
 The firft thing, and at the fame time a very 
 confiderable ftep towards this difcovery, will be, 
 to fliew where, and in what things this perfect 
 good is not to be found ; not only becaufe this 
 point being fettled, it will be eafier to determine 
 wherein it actually conlifts ; nay, the latter will 
 naturally flow from the former: but alfo be- 
 caufe, as has been obferved, we mall find the 
 far greater part of mankind purfuing vain ma- 
 dows and phantoms of happinefs, and through- 
 out their whole lives wandering in a great varie- 
 ty of bye-paths, feeking the way to make a pro- 
 per improvement of life, almoiT, always hunting 
 for that chief good where it is not to be found. 
 They muft firft be recalled from this rambling 
 and fruitlefs courfe, before they can poffibly be 
 directed into the right road. 1 (hall not fpin out 
 
 this
 
 30 Of Happinefs. Left. IV. 
 
 this negative propofhion, by dividing the fubjecT: 
 of it into fever al branches, and infifting fepa- 
 rately upon every one of them ; but confider all 
 thefe errors and miftakes, both vulgar and prac- 
 tical, fpeculative and philofophical, however 
 numerous they may be, as comprehended under 
 one general head, and fully obviate them all by 
 one fingle propofition, which, with divine af- 
 fiftance, I {hall explain to you in this Lecture, 
 and that very briefly. 
 
 The propofition is, that human felicity, or 
 that full and compleat good that is fuited to the 
 nature of man, is not to be found in the earth, 
 nor in earthly things. 
 
 Now, what if, inftead of further proof or il- 
 luftration, I mould only fay, if this perfect fe- 
 licity is to be found within this vifible world, 
 or the verge of this earthly life, let him, pray, 
 who hath found it out, ftand forth : let him 
 tell, who can, what ftar, of whatever magnitude, 
 what conftellation or combination of ftars, has 
 fo favourable an afpect, and fo benign an in- 
 fluence, or what is that firigular good, or affem- 
 blage of good things in this earth, that can 
 confer upon mankind a happy life ? All things 
 that, like bright ftars, have hitherto attracted 
 the eyes of men, vaniming in a few days, have 
 proved themfelves to be comets, not only of 
 no benign, but even of pernicious influence : 
 
 according
 
 Left. IV. Of Happinefs. 3 1 
 
 according to the faying, " There is no comet 
 < but what brings fome mifchief along with 
 <c it (e)." All that have ever lived during 
 fo many ages, that the world has hitherto lafted, 
 noble and ignoble, learned and unlearned, fools 
 and wife men, have gone in fearch of happinefs : 
 Has ever any of them all, in times paft, or is 
 there any at this day that has faid, I have found 
 it (/) ? Different men have given different defi- 
 nitions and defcriptions of it, and, according to 
 their various turns of mind, have painted it in a 
 great variety of fhapes ; but, fince the creation 
 of the world, there has not been fo much as one 
 that ever pretended to fay, Here it is, I have it, 
 and have attained the full pofleffion of it. Even 
 thofe, from whom moft was to be expected, 
 -men of the utmoft penetration, and moft pro- 
 perly qualified for fuch refearches, after all their 
 labour and induftry, have acknowledged their 
 difappointment, and that they had not found it. 
 But it would be wonderful indeed, that there 
 {hould be any good fuited to human nature (g), 
 and to which mankind were born, and yet that 
 it never fell to the (hare of any one individual 
 of the fons of men ; unlefs it be faid, that the 
 things of life, in this refpect, refemble the fpe- 
 
 (/) top**. (s) 
 
 culations
 
 32 Of Happinefs. Left. IV. 
 
 culations of the fchools ; and that, as they talk 
 about objefts of knowledge that were never 
 known, fo there was fome good attainable by 
 men, which was never actually attained. 
 
 But to look a little more narrowly into this 
 matter, and take a tranlient view of the feveral 
 periods of life. Infants are fo far from attaining 
 to happinefs, that they have not yet arrived at 
 human life; yet, if they are compared with 
 thofe of riper years, they are, in a low and im- 
 proper fenfe, with regard to two things, inno- 
 cence and ignorance, happier than men : for 
 there is nothing that years add to infancy fo in- 
 variably, and in fo great abundance, as guilt and 
 pollution j and the experience and knowledge 
 of the world which they give us, do not fo much 
 improve the head, as they vex and diftrefs the 
 heart. So that the great man reprefented in the 
 tragedy embracing his infant, who knew no- 
 thing of his own mifery, feems to have had fome 
 reafon to fay, <c That thofe, who know nothing, 
 <c enjoy the happieft life ()." And, to be fure, 
 what we gain by our progrefs from infancy to 
 youth is, that we thereby become more expofed 
 to the miferies of life, and, as we improve in the 
 knowledge of things, our pains and torments 
 are alfo increafed ; for either children are put to 
 
 (b) To yiStcu t*vi 
 
 fervile
 
 Led. IV. Of Happinefs* 33 
 
 fervile employments, or mechanic arts -, or, if 
 they happen to have a more genteel and liberal 
 education, this very thing turns to a punifh^ 
 ment, as they are thereby fubje&ed to rods, 
 chaftifements, and the power of parents and in- 
 ftruclors, which is often a kind of petty tyranny; 
 and, when the yoke is lightened with the great- 
 eft prudence, it ftill feems hard to be born, as 
 it is above the capacity of their young minds, 
 thwarts their wifhes and inclinations, and en- 
 croaches upon their beloved liberty. 
 
 Youth, put in full poffeffion of this liberty, 
 for the moil part ceafes to be matter of itfelf ; 
 nor can it be fo truly faid to be delivered from 
 its former mifery, as to exchange it for a worfe, 
 even that very liberty. It leaves the harbour, to 
 fail thro' quickfands and Syrens ; and, when 
 both thefe are patted, launches out into the deep 
 fea. Alas 1 to what various fates is it there ex- 
 pofed ? How many contrary winds does it meet 
 with ? How many florins threatening it with 
 (hipwreck ? How many mocks has it to bear 
 from avarice, ambition, and envy, either in con- 
 fequence of the violent ftirrings of thofe pafiions 
 within itfelf, or the fierce attacks of them from 
 without ? And amidft all thefe tempefts, the 
 (hip is either early overwhelmed, or broken by 
 ftorms, and, worn cut by old age, at Jaft falls 
 to pieces. 
 
 D Npr
 
 34 Of Happinefs. Led. IV. 
 
 Nor does it much fignify what ftate of life 
 one enters into, or what rank he holds in hu- 
 man fociety ; for all forms of bufinefs and con- 
 ditions of life, however various you may fuppofe 
 them to be, are expofed to a much greater variety 
 of troubles anddiftreffes, fome to prefTures more 
 numerous and more grievous than others, but 
 all to a great many, and every one to fome pe- 
 culiar to itfelf. If you devote yourfelf to eafe 
 and retirement, you cannot avoid the reproach 
 and uneafinefs that conftantly attend an indolent, 
 an ufelefs, and lazy life. If you engage in bu- 
 iinefs, whatever it be, whether you commence 
 merchant, foldier, farmer, or lawyer, you al- 
 ways meet with toil and hazard, and often with 
 heavy misfortunes and loffes. Celibacy expofes 
 to folitude; marriage, to folicitude and cares. 
 Without learning you appear plain and unpo- 
 lifhed j but, on the other hand, the fludy of 
 letters is a matter of immenfe labour, and, for 
 the moft part, brings in but very little, either 
 with regard to the knowledge you acquire by it, 
 or the conveniencies of life it procures. But I 
 will enlarge no farther j you find the Greek 
 and Latin poets lamenting the calamities of life, 
 in many parts of their works, and at great 
 length : nor do they exaggerate in the leafr. ; 
 they even fall fhort of the truth, and only enu- 
 merate a few evils out of many. 
 
 The
 
 Led. IV. Of Hapfinefl. 35 
 
 The Greek epigram, afcribed by fome to Po- 
 fidipus, by others to Crates the Cynic philofo- 
 pher, begins thus, " What ftate of life ought 
 IC one to chufe, &c. (/') ?" and having enume- 
 rated them alljConcludes in this manner, " There 
 " are then only two things eligible, either never 
 " to have been born, or to die as foon as one 
 " makes his appearance in the world (}." 
 
 But now, leaving the various periods and 
 conditions of life, let us, with great brevity, run 
 over thofe things which are looked upon to be 
 the greateft bleffings in it, and fee whether any 
 of them can make it completely happy. Can 
 this be expected from a beautiful outfide ? No $ 
 this has rendered many miferable, but never 
 made one happy ; for fuppofe it to be fometimes 
 attended with innocence, it is furely of a fading 
 and perifhing nature, " the fport of time or 
 " difeafe (/)." Can it be expected from riches? 
 Surely no ; for how little of them does the owner 
 poffefs, even fuppoling his wealth to be ever 
 ib great ? What a frnall part of them does he 
 ufe or enjoy himfelf ? and what has he of the 
 reft but the pleafure of feeing them with his 
 eyes ? Let his table be loaded with the greateft 
 
 @6, &C. 
 
 (/t) Er' a^a -TOM SVIHIII&' ^ipEcrjj ^ TO ysvio$a,i (M^nnr' r> S 
 
 D 2 variety
 
 36 Of Happinefs. Left. IV. 
 
 variety of delicious dirties, he fills his belly ouF 
 of one j and if he has an hundred beds, he lies 
 but in one of them. Can the kingdoms, thrones 
 and fceptres of this world confer happinefs ? 
 No 3 we learn from the hiftories of all ages, that 
 not a few have been tumbled down from thefe 
 by fudden and unexpected revolutions, and 
 thofe not fuch as were void of conduct or cou- 
 rage, but men of great and extraordinary abi- 
 lities j and that thofe who met with no fuch 
 misfortunes, were ftill far enough from happi- 
 nefs, is very plain from the fituation of their af- 
 fairs, and in many cafes from their own confef- 
 fion. The faying of Auguftus is well known: 
 I wifli I had never been married, and had died 
 " childlefs (m) :" and the expreffion of Severus 
 at his death, " I became all things, and yet it 
 " does not profit me ()." But the moft noted 
 faying of all, and that which beft deferves to 
 be known, is that of the wifeft and moft flourifh- 
 ing king, as well as the greateft preacher, who, 
 having exactly computed all the advantages of 
 his exalted dignity and royal opulence, found 
 this to be the fum total of all, and left it on re- 
 cord for the infpection of pofterity and future 
 ages, " Vanity of vanities, all is vanity.'' 
 
 () ei$ otp&ov uyafMsl* tptvau ayovo; T ctvohtrxt, 
 
 AH
 
 Left. IV. Of Happtnefs. 37 
 
 All this may poffibly be true with regard to 
 the external advantages of men j but may not 
 happinefs be found in the internal goods of the 
 mind, fuch as wifdom and virtue ? Suppofe 
 this granted ; ftill that they may confer perfect 
 felicity, they muft, of neceffity, be perfect 
 themfelves. Now, {hew me the man, who, 
 even in his own judgment, has attained to per- 
 fedion in wifdom and virtue : even thofe who 
 were accounted the wifeft, and actually were 
 fo, acknowledged they knew nothing; nor was 
 there one among the moft approved philofophers, 
 whofe virtues were not allayed with many ble- 
 mimes. The fame muft be faid of piety and true 
 religion, which, though it is the beginning of 
 felicity, and tends directly to perfection j yet, as 
 in this earth it is not full and compleat itfelf, 
 it cannot make its poffeffors perfectly happy. 
 The knowledge of the moft exalted minds is 
 very obfcure, and almoft quite dark, and their 
 practice of virtue lame and imperfect. And 
 indeed who can have the boldnefs to boaft of 
 perfection in this refpect, when he hears the 
 great Apoftle complaining of the law of the flefh, 
 and pathetically exclaiming, " Who {hall deii- 
 <{ ver me from this body of death, &c. (0)" 
 Befides, tho' wifdom and virtue, or piety, were 
 perfect, fo long as we have bodies, we muft, 
 
 (o) Rom. vii. 24. 
 
 D 3 -at
 
 38 Of Happinefs. Left. IV. 
 
 at the fame time, have all bodily advantages, 
 in order to perfect felicity. Therefore the Sa- 
 tyrift fmartly ridicules the wife man of the Stoics, 
 <c He is, fays he, free, honoured, beautiful, a 
 " king of kings, and particularly happy, except 
 " when he is troubled with phlegm (/>)." 
 
 Since thefe things are fo, we muft raife our 
 minds higher, and not live with our heads 
 bowed down like the common fort of mankind j 
 who, as St. Auguftine exprefles it, look for a 
 happy life in the region of death (q). To fet 
 our hearts upon the perifhing goods of this 
 wretched life, and its muddy pleafures, is not 
 the happinefs of men, but of hogs; and if plea- 
 fure is dirt, other things are but fmoke. Was 
 this the only good propofed to the defires and 
 hopes of men, it would not have been fo great 
 a privilege to be born. Be therefore advifed, 
 young gentlemen, and beware of this poifonous 
 cup, left your minds thereby become brutifh, 
 and fall into a fatal oblivion of your original, and 
 your end : turn that part of your compofition, 
 which is divine, to God its creator and father, 
 without whom we can neither be happy, nor 
 indeed be at all. 
 
 Dives, 
 
 Liber honoratus, pulcher, rex denique regum, 
 Pracipue fcelix, nifi cum pituita molefta eft. 
 
 Beatam vitam puaerunt in regionc mortis. 
 
 LEC-
 
 Left. V. Of the Immortality, &c. 39 
 
 LECTURE V. 
 
 Of the IMMORTALITY of the SOUL. 
 
 THERE are many things that keep man- 
 kind employed, particularly bufmefs, 
 or rather trifles -, for fo the affairs, which are 
 in this world confidered as moft important, 
 ought to be called, when compared with that of 
 minding our own valuable concerns, knowing 
 ourfelves, and truly confulting our higheft 
 interefts ; but how few are there that make this 
 their ftudy? The definition you commonly give 
 of man is, that he is a rational creature ; tho', 
 to be fure, it is not applicable to the generality 
 of mankind, unlefs you underftand, that they 
 are fuch, not actually, but in power only, and 
 that very remote. They are, for the moft part 
 at leaft, more filly and foolifh than children, 
 and, like them, fond of toys and rattles : they 
 fatigue themfelves running about and faunter- 
 ing from place to place, but do nothing to 
 purpofe. 
 
 What a wonder it is, that fouls of a heaven- 
 
 ly original have fo far forgot their native country, 
 
 and are foimmerfed in dirt and mud, that there 
 
 are few men who frequently converfe with them- 
 
 D 4. felves
 
 40 Of 'tie Immortality Led. V, 
 
 felves about their own ftate, thinking gravely of 
 
 their original and their end, ferioufly laying to 
 
 heart, that, as the pcet exprefles it, " Good 
 
 *' and evil are fet before to mankind (0)5" and, 
 
 after mature confideration, not only think it 
 
 the moft wife and reafonable courfe, but are alfo 
 
 fully refolved to exert themfelves to the utmoft, 
 
 in order to arrive at a fovereign contempt of 
 
 earthly things, and afpire to thefe enjoyments 
 
 that are divine and eternal. For our parts, I am 
 
 fully perfuaded we will be of this mind, if we' 
 
 ferioufly reflect upon what has been faid. For 
 
 If there is, of neceffity, a compleat, permanent, 
 
 and fatisfying good intended for man, and no 
 
 fuch good is to be found in the earth or earthly 
 
 things, we muft proceed farther, and look for 
 
 it forne where elfe j and in confequence of this 
 
 conclude, that man is not quite extinguifhed by 
 
 .death, but removes to another place, and that 
 
 the human foul is by all means immortal. 
 
 Many men have added a great variety of dif- 
 ferent arguments to fupport this conclufion, 
 fome of them ftrong and folid, and others, to 
 fpeak freely, too metaphyflcal, and of little 
 ftrength, especially as they are as obfcure, as 
 eafily denied, and as hard to be proved, as that 
 very conclufion, in fupport of which they are 
 adduced. 
 
 () flrj rot tufysatwn aojttx j #y$o> 
 
 They
 
 Led. V. of the Soul. 4 1 
 
 They who reafon from the immaterial nature 
 of the foul, and from its being infufed into the 
 body, as alfo from its method of operation, 
 which is confined to none of the bodily organs, 
 may eafily prevail with thofe who believe thefe 
 principles, to admit the truth of the conclufion 
 they want to draw from them ; but if they meet 
 \vith any who obftinately deny the premises, or 
 even doubt the truth of them, it will be a mat- 
 ter of difficulty to fupport fuch hypothefes with 
 clear and conclusive arguments. If the foul of 
 man was well acquainted with itfelf, and folly 
 underflood its own nature ; if it could invefti- 
 gate the nature of its union with the body, and 
 the method of its operation therein, we doubt 
 not, but from thence it might draw thefe, 
 and other fuch arguments of its immorta- 
 lity; but fmce, fhut up in the prifon of a dark 
 body, it is fo little known, and fo incomprehen- 
 fible to itfelf; and lince, in fo great obfcurity, it 
 can fcarce, if at at all, difcover the leaft of its' 
 own features and complexion, it would be a 
 very difficult matter for it to fay much concern- 
 ing its internal nature, or nicely determine the 
 methods of its operation. But it would be fur- 
 prizing, if any one mould deny, that the very 
 operations it performs, efpecially thofe of the 
 more noble and exalted fort, are flrong marks, 
 
 and
 
 42 Of the Immortality Left. V. 
 
 and confpicuous characters of its excellence and 
 immortality. 
 
 Nothing is more evident than that, befides 
 life and fenfe, and animal fpirits, which he has 
 in common with the brutes, there is in man 
 fomething more exalted, more pure, and that 
 more nearly approaches to divinity. God has 
 given to the former a fenfitive foul, but to us a 
 mind alfo ; and, to fpeak diftinctly, that fpirit, 
 which is peculiar to man, and whereby he is 
 raifed above all other animals, ought to be call- 
 ed mind rather than foul(^). Be this as it may, 
 it is hardly poffible to fay, how vaftly the human 
 mind excels the other with regard to its wonder- 
 ful powers, and, next to them, with refpect to 
 its works, devices, and inventions. For it per- 
 forms fuch great and wonderful things, that the 
 brutes, even thofe of the greateft fagacity, can 
 neither imitate, nor at all underftand, much lefs 
 invent : nay man, tho' he is much lefs in bulk, 
 and inferior in flrength to the greateft part of 
 them ; yet, as lord and king of them all, he 
 can, by furprifing means, bend and apply the 
 ftrength and induftry of all the other creatures, 
 the virtues of all herbs and plants, and, in a 
 word, all the parts and powers of this vifible 
 world, to the convenience and accommodation 
 of his own life. He alfo builds cities, erects 
 () Animus potius dicendus eft quam anima. 
 
 common -
 
 Led. V. of the Soul. 43 
 
 commonwealths, makes laws, conduces armies, 
 fits out fleets, meafurcs not only the earth, but 
 the heavens alfo, and invefligates the motions 
 oftheftars. He foretells eclipfes many years 
 before they happen j and, with very little diffi- 
 culty, fends his thoughts to a great diftance, bids 
 them vifit the remoteft cities and countries, 
 mount above the fun and the ilars, and even 
 the heavens themfelves. 
 
 But all thefe thingsare inconfiderable, and con- 
 tribute but little to our prefent purpofe, in refpect 
 of that one incomparable dignity that refults to the 
 human mind from its being capable of religion, 
 and having indelible characters thereof natural- 
 ly ftampt upon it. It acknowledges a God, and 
 worfhips him ; it builds temples to his honour ; 
 it celebrates his never-enough exalted Majefty 
 with facrifices, prayers, and praifes, depends 
 upon his bounty, implores his aid, and fo carries 
 on a conftant correfpondence with heaven : and, 
 which is a very ftrong proof of its being ori- 
 ginally from heaven, it hopes at laft to return 
 to it. And, truly, in my judgment, this previ- 
 ous impreffion and hope of immortality, and 
 thefe earneft defires after it, are a very ftrong 
 evidence of that immortality. Thefe impref- 
 fions, though in moft men they lie over-power- 
 ed, and almoft quite extinguifhed by the weight 
 of their bodies, and an extravagant love to pre- 
 fent
 
 44 Of tie Immortality Led. V. 
 
 fent enjoyments j yet, now and then, in time 
 of adverfity, break forth, and exert them- 
 felves, efpecially under the preffure of fevere 
 diftempers, and at the approaches of death. But 
 ' thofe whofe minds are purified, and theirthoughts 
 habituated to divine things, with what conftant 
 and ardent wifhes do they breathe after that blef- 
 fed immortality ! How often do their fouls com- 
 plain within them, that they have dwelt fo long in 
 fchefe earthly tabernacles ! Like exiles, they earneft- 
 ly wifh, make intereft, and ftruggle hard to 
 regain their native country. Moreover, does 
 not that noble neglect of the body and its fenfes, 
 and that contempt of all the pleafures of the 
 e(h, which thefe heavenly fouls have attained, 
 evidently mew, that, in a mort time, they will 
 be taken from hence, and that the body and 
 foul are of a very different, and almoft contra- 
 ry nature to one another -.that therefore the dura- 
 tion of the one depends not upon the other, but 
 is quite of another kind ; and the foul, fet 
 at liberty from the body, is not only exempted 
 from death, but, in fome fenfe,then begins to live, 
 and then firft fees the light. Had we not this 
 hope to' fupport us, what ground would we 
 have to lament our firfl nativity, which placed 
 us in a life fo fliort, fo diftitute of good, and 
 fo crouded with miferies ; a life which we pafs 
 entirely in grafping phantoms of felicity, and 
 
 fuffering
 
 Led. V. of the Soul 45 
 
 fuffering real calamities : fo that, if there 
 were not, beyond this, a life and happinefs that 
 more truly deferves thefe names, who can help 
 feeing, that of all creatures man would be the 
 moft miferable, and, of all men, the befl the 
 moft unhappy. 
 
 For although every wife man looks upon 
 the belief of the immortality of the foul as one 
 of the great and principal fupports of religion, 
 there may poffibiy be fome rare, exalted, and 
 truly divine minds, who would choofe the pure 
 and noble path of virtue for its own fake, would 
 conftantly walk in it, and, out of love to it, 
 would not decline the fevereft hardfhips, if they 
 fhould happen to be expofed to them on its ac- 
 count ; yet it cannot be denied, that the com- 
 mon fort of chriftians, tho' they are really and 
 at heart found believers and true chriftians, fall 
 very far fhort of this attainment, and would 
 fcarcely, if at all, embrace virtue and religion, 
 if you take away the rewards -, which, I think, 
 the Apoftle Paul hints at in this expreffion, 
 " If in this life only we have hope, we are of all 
 " men the mod miferable (c)." The Apoftle r 
 indeed, does not intend thefe words as a direct 
 proof of the immortality of the foul in a feparate 
 ftate, but as an argument to prove the refurrec- 
 tion of the body ; which is a doctrine near a- 
 kio ; and clofely connected with the former. 
 
 (c) i Cor. xv. 19. 
 
 For
 
 46 Of the Immortality Left. V. 
 
 For that great federation is added as an inftance 
 of the fuperabundance and immenfity of the 
 divine goodnefs, whofe pleafure it is, that not 
 only the better and more divine part of man> 
 which, upon its return to its original fource, is, 
 without the body, capable of enjoying a perfectly 
 happy and eternal life, mould have a glorious 
 immortality, butalfo that this earthly tabernacle, 
 as being the faithful attendant and conftant 
 companion of the foul, through all its toils and 
 labours in this world, be alfo admitted to a mare 
 and participation of its heavenly and eternal feli- 
 city 5 that fo, according to our Lord's expreffion, 
 every faithful foul may have returned into its 
 bofom, " good meafure, prefled down, fhaken 
 " together, and running over (d)" 
 
 Let our belief of this immortality be founded 
 entirely on divine revelation, and then, like a city 
 fortified with a rampart of earth drawn round it, 
 let it be outwardly guarded and defended by 
 reafon ; which, in this cafe, fuggefts arguments 
 as ftrong and convincing as the fubjecl: will ad- 
 mit of. If any one, in the prefent cafe, promifes 
 demonftration, " his undertaking is certainly 
 " too much (e) ;" if he deiires or expects it from 
 another, " he requires too much (/")." There 
 are indeed very few demonftrations in philofo- 
 
 (</) Luke vi. 38. (t) 
 
 ( f ) M/ya ?uj' TO ai'T59^. 
 
 phy,
 
 Lect.V. of the Soul. 47 
 
 phy, if you except the mathematical fciences, 
 that can be truly and ftriclly fo called; and, if 
 we enquire narrowly into the matter, perhaps 
 we fhall find none at all ; nay, if even the ma- 
 thematical demonftrations are examined by the 
 flrict rules and ideas of Ariftotle^the greateft 
 part of them will be found imperfect and defec- 
 tive. The faying of that philofopher is, there- 
 fore, wife and applicable to many cafes : " De- 
 " monftrations are not to be expected in all cafes, 
 <c but fo far as the fubject will admit of 
 " them(). But, if we were well acquainted 
 with the nature and eflence of the foul, or even 
 its precife method of operation on the body, it 
 is highly probable we could draw from hence 
 evident and undeniable demonftrations of that 
 immortality which we are now afTerting : where- 
 as, fo long as the mind of man is fo little ac- 
 quainted with its own nature, we muft not ex- 
 pect any fuch. 
 
 But that unquenchable thirfl of the foul, 
 we have already mentioned, is a flrong proof of 
 its divine nature : a thirft not to be allayed with 
 the impure and turbid waters of any earthly 
 good, or of all worldly enjoyments taken to- 
 gether. It thirfts after the never-failing foun- 
 tain of good, according to that of the Pfalmifl;, 
 
 C?) K " vsifu 7ro5sf E; diTwrion, XX' t$' wrw $!%eiou TO twox.si- 
 y. 
 
 As
 
 48 Of the Immortality Led. V. 
 
 "As the hart panteth after the water-brooks(&) :" 
 it thirds after a good, inviflble, immaterial, and 
 immortal, to the enjoyment whereof the miniftry 
 of a body is fo far from being abfolutely ne^ 
 ceffary, that it feels itfelf fhutup, and confined 
 by that, to wliich it is now united, as by a par- 
 tition-wall, and groans under the preflure of it. 
 And thofe fouls, that are quite infenfible of this 
 thirft, are certainly buried in the body, as in 
 the carcafe of an impure hog j nor have they fo 
 entirely divefted themfelves of this appetite, we 
 have mentioned, nor can they po&bly divefl 
 themfelves of it, fo as not to feel it feverely, to 
 their great mifery, fooner or later, either when 
 they awake out of theirlethargy within the body, 
 or when they are obliged to leave it. To con- 
 clude : no body, I believe, will deny, that we 
 are to form our judgment of the true nature of 
 the human mind, not from the floth and ftupi- 
 dity of the moft degenerate and vileft of men, 
 but from the fentiments and fervent delires of 
 the beft and wifeft of the fpecies. 
 
 Thefe fentiments, concerning the immorta- 
 lity of the foul in its future exiftence, not only 
 include no impoflibility or abfurdity in them, 
 but are alfo every way agreeable to found reafon, 
 wifdom, and virtue, to the divine ceconomy, 
 
 (}.>} Pfal. xlii. i. 
 
 and
 
 Led. V. of tie Soul. 49 
 
 and the natural wishes and defines of men ; 
 wherefore moft nations have, with the greateft 
 reafon, univerfaliy adopted them, and the wifeil 
 in all countries, and in all ages, have chearfully 
 embraced them. And though they could not 
 confirm them with any argument of irrefiftible 
 force, yet they felt fomething within them that 
 correfponded with this doctrine, and always 
 looked upon it as moft beautiful and worthy of 
 credit. " Nobody, fays Atticus in Cicero, mail 
 " drive me from the immortality of the 
 " foul (/) ;" And Seneca's words, are, " 1 took 
 " pleafure to enquire into the eternity of the 
 " foul, and even, indeed, to believe it. I refigned 
 ec myfelf to fo glorious an hope, for now I begin 
 " to defpife the remains of a broken conftitution, 
 " as being to remove into that immenfity of 
 tc time, and into the pofleffion of endlefs 
 " ages ()." O how much does the foul gain 
 by this removal ! 
 
 As for you, young gentlemen, I doubt not 
 but you will embrace this doctrine, not only a*$ 
 agreeable to reafon* but as it is an article of the 
 chriflian faith. I only put you in mind to re- 
 
 let. 
 
 (?) Me remo de immortalitate depellc 
 
 (f) Juvabat de seternltate animarum quserere, Imo mehercule 
 credere : dabarn K\C Ipci rants, jam cnim reliquias infraftse 
 ztatis conternnebam, in immenfum illud tempus, irin pofleffio- 
 nem omnis arvi tranfitotus. SEW. Epif. 102. 
 
 E volvs
 
 50 Of the Immortality, &c. Left. V. 
 
 volve it often within yourfelvcs, and with a fc- 
 rious difpofition of mind ; for you will find it 
 the ftrongeft incitement to wifdom, good morals, 
 and true piety ; nor can you imagine any thing 
 that will more effectually divert you from a 
 foolifh admiration of prefent and perifhing things, 
 and from the allurements and fordid pleafures of 
 this earthly body. Confider, I pray you, how 
 unbecoming it is, to make a heaven-born foul, 
 that is to live for ever, a flave to the meaneft, 
 vileft, and mod trifling things j and, as it were, 
 to thrufl down to the kitchen a prince that is 
 obliged to leave his country only for a fhort time. 
 St. Bernard pathetically addrefles himfelf to the 
 body in favour of the foul, perfuading it to treat 
 the latter honourably, not only on account of 
 its dignity, but alfo for the advantage that will 
 thereby redound to the body itfelf. " Thou 
 " haft a noble gueft, O fiem ! a moft noble 
 " one indeed, and all thy fafety depends upon 
 < its falvation: it will certainly remember 
 <c thee for good, if thou ferve it well; and 
 " when it comes to its Lord, it will put him in 
 { mind of thee, and the mighty God himfelf 
 " will come to make thee, who art now a vile 
 " body, like unto his glorious one: and, O 
 ' wretched flefh, he, who came in humility 
 and obfcurity to redeem fouls, will come in 
 " sreat majefty to glorify thee, and every eye 
 
 fhall
 
 . VI. OfthcHappinefs,&c. 51 
 
 " fhall fee him (/)." Be mindful, therefore, 
 young gentlemen, of your better part, and ac- 
 cuftom it to think of its own eternity j always, 
 and every where, having its eyes fixed upon that 
 world, to which it is mod nearly related. And 
 thus it will look down, as frcvm on high, on all 
 thefe things, which the world confiders as lofty 
 and exalted, and will fee them under its feet; 
 and of all the things, which are confined within 
 the narrow verge of this prefent life, it will have 
 nothing to defire, and nothing to fear. 
 
 etoefo(dbi*db:^^ 
 
 LECTURE VI. 
 
 Of the HAPPINESS of the LIFE to come. 
 
 OF all the thoughts of men, there is certain- 
 ly none that more often occur to a ferious 
 mind, that has its own intereft at heart, than 
 that, to which all others are fubordinate and fub- 
 fervient, with regard to the intention, the ulti- 
 
 (/) Nobilem hofpitem habes, O caro ! nobilem valde, & tota 
 tua falus de ejus falute pendet : omnino etiam memor erit tui in 
 bonum, fi bene fervieris illi ; & cum perrenerit ad Dominun 
 fuum, fuggeret ei de te, & veniet ipfe Dominus virtutum, 
 te vile corpus configurabit corpori fuo gloriofo, qui ad animas 
 redimendas humilis ante venerat, & occuhus, pro te glorifi- 
 cando, O tnifera caro, fublimis veoiet & manifeftus. 
 
 E 2 mate
 
 52 Of the Happinefs teft. VI. 
 
 mate and moft defirable end of all our toils and 
 cares, and even of life itfelf. And this impor- 
 tant thought will the more clofelybefet the mind, 
 the more marp-fighted it is in prying into the 
 real torments, the delufive hopes, and the falfe 
 joys of this our wretched flate; which is indeed 
 fo miferable, that it can never be fufficiently 
 lamented : and as for laughter amidft fomany 
 forrows, dangers and fears, it muftbe confider- 
 ed as downright madnefs. Such was the opi- 
 nion of the wifefl of kings : <c I have faid of 
 " laughter, fays he, it is mad j and of mirth, 
 c what doth it (a) ?" We have, therefore, no 
 caufe to be much furprifed at the bitter com- 
 plaints, which a grievous weight of afflictions 
 has extorted, even from great and good men 5 
 nay it is rather a wonder, if the fame caufes do 
 not often oblige us to repeat them. 
 
 If we look about us, how often are we 
 (hocked to obferve either the calamities of our 
 country, or the fad difafters of our relations and 
 friends, whom we have daily occafion to mourn, 
 either as groaning under the preflures of poverty, 
 pining away under languiming difeafes, tortured 
 by acute ones, or carried off by death, while we 
 ourfelves are, in like manner, very foon, to draw 
 tears from the eyes of others; nay, how often 
 are we a burden t ourfelves, and groan heavily 
 
 (*) Ecclef, ii. z. 
 
 under
 
 Le6t. VI-, of the -Loft to come. 53 
 
 under afflictions of our own, that prefs hard up- 
 on our eftates, our bodies, or our minds ? Even 
 thofe who feem to meet with the feweftand the 
 leaft inconveniencies in this life, and dazzle the 
 eyes of fpedators with the brightnefs of a feem- 
 ingly conftant, and uniform fejicity - 3 befides, that 
 they often fufTer from fecret vexations and cares, 
 which deftroy their inward peace, and prey upon 
 their diftreffed hearts ; how uncertain, weak, 
 and brittle is that falfe happinefs which appears 
 about them, and, when it mines brighteft, how 
 eafily is it broken to pieces : fo that it has been, 
 juftly faid, " they want another felicity to fecure 
 " that which they are already poiTciTed of ()." 
 If, after all, there are fome whofe minds are; 
 hardened againft all the forms and appearances 
 of external things, and that look down with e- 
 qual contempt upon all the events of this world, 
 whether of a dreadful or engaging afpec~t, even 
 this dilpofition of mind does not make them 
 happy : nor do they think themfelves fo, they 
 have ftill fomething to make them uneafy ; the 
 obfcure darknefs that overfpreads their minds, 
 their ignorance of heavenly things, and the 
 ftrength of their carnal affections, not yet en- 
 tirely fubdued. And, tho' thefe we are now 
 fpeaking of are by far the nobleft and moil 
 beautiful part of the human race ; yet, if they 
 
 (b] Alia felicitate ad ilhm felicitatem tusndam opus eft. 
 
 E 3 had
 
 54 Of tie Happinefs Left. VL 
 
 had not within them that bleffed hope of re- 
 moving hence, in a little time, to the regions 
 of light, the more feverely they feel the ftraits 
 and afflictions, to which their fouls are expofed 
 by being (hut up in this narrow earthly cottage, 
 fo much they certainly would be more mifera- 
 ble than the reft of mankind. 
 
 As oft, therefore, as we reflect upon thefe 
 things, we will find that the whole comes to 
 this one conclufion : " There is certainly fome 
 " end (c)" There is, to be fure, fome end 
 fuited to the nature of man, and worthy of it $ 
 fome particular, compleat, and permanent good : 
 and fince we in vain look for it within the nar- 
 row verge of this life, and among the many 
 jniferies that fwarm on it from beginning to end, 
 we muft of neceflity conclude, that there is 
 certainly fome more fruitful country, and a more 
 lafting life, to which our felicity is referved, 
 and into which we will be received when we 
 remove hence. This is not our reft, nor 
 have we any place of refidence here ; it is the 
 region of fleas and gnats, and while we fearch 
 for happinefs among thefe mean and peri{hing 
 things, we are not only fure to be difappointed, 
 but alfo not to efcape thofe miferies, which, in 
 great numbers, continually befet us j fo that we 
 
 may
 
 Left. VI. oftbe Life to come. 55 
 
 may apply to ourfelves the faying of the famous 
 artift, confined in the iiland of Crete, and truly 
 fay, " The earth and the fea are (hut up againft 
 <c us, and neither of them can favour our efcape ; 
 " the way to heaven is alone open, and this way 
 " we will ftrive to go (^)." 
 
 Thus far we have advanced by degrees, and 
 very lately we have difcourfed upon the im- 
 mortality of the foul, to which we have added 
 the refurreclion of our earthly body by way of 
 appendix. It remains that we now enquire 
 into the happinefs of the life ta come. 
 
 Yet, I own, I am almoft deterred from en- 
 tering upon this enquiry by the vaft obfcurity 
 and fublimity of the fubject, which in its nature 
 is fuch, that we can neither underftand it, nor, 
 if we could, can it be exprefled in words. The 
 divine Apoflle,who had had fome glimpfc of this 
 felicity, defcribes it no otherwife than by his 
 filence, calling the words he heard, " unfpeak- 
 " able, and fuch as it was not lawful for a man 
 " to utter (e)." And, if he neither could, nor 
 would expreis what he faw, far be it from us 
 boldly to force ourfelves into, or intrude upon 
 what we have not feen ; efpecially as the fame 
 Apoftle, in another place, acquaints us, for our 
 
 (ct) Nectellus noftrx, nee patet unda fugz, 
 
 Reftat iter coeli, coelo tentabimus ire. 
 (<) Zgrrr* fitMiTK, *, vr. t|ov afyairu X*^<r*. 2 Cor. tfi. 4. 
 
 E 4 future
 
 56 Of the Happinefs Left. VI. 
 
 future caution, that this was unwarrantably done 
 by forne ra(h and forward perfons in his own 
 time. But iince in the facred archives of this 
 new world, however invisible and unknown to 
 us, we have feme maps and defcriptions of it 
 fuited to our capacity"; w are not only allowed 
 to look at them, but, as they were drawn for 
 that very purpofe, it would certainly be the 
 greateft ingratitude, as well as the higheft negli- 
 gence in us, not to make fome improvement of 
 them. Here, however, we muft remember, 
 what a great odds there is between the defcription 
 of a kingdom in a fmall and imperfect map, and 
 the extent and beauty of that very kingdom, when 
 viewed by the travellers eye; and how much greater 
 the difference muft be, between the felicity of 
 that heavenly kingdom, to which we areafpiring, 
 and all, even the moft ftr iking figurative expref- 
 fions, taken from the things of this earth, that are 
 ufed to convey fome faint and imperfect notion of it 
 to our minds ? What are thefe things, the falfe 
 glare and fhadows whereof, in this earth, are 
 purfued with fuch keen and furious impetuofity, 
 riches, honours, pleafures ? All thefe, in their 
 jufteft, pureft, and fublimeft fenfe, are com- 
 prehended in this biefTed life : it is a treafure, 
 that can neither fail nor be carried away by force 
 or fraud : it is an inheritance uncorrupted and 
 undefiled, a crown that fadeth not away, a 
 
 never*
 
 Left. VI. of tie Life to come. 57 
 
 never-failing flream of joy and delight : it is a mar- 
 
 riage-feaft, and of all others the moil joyous and 
 
 moft fumptuous ; one that always fatisfies, and 
 
 never cloys the appetite : it is an eternal fpring, and 
 
 an everlafting light, a day without an evening : 
 
 it is a paradiie, where the lillics are always white 
 
 and full blown, the faffron blooming, the trees 
 
 iweat out their balfams, and the tree of life in 
 
 the midft thereof : it is a city where the houfes 
 
 are built of living pearls, the gates of precious 
 
 ftones,and the ftreets paved with the pureft gold ; 
 
 yet all thefe are nothing but veils of the happi- 
 
 nefs to be revealed on that mofl blefied day - 3 nay, 
 
 the light itfelf, which we have mentioned a- 
 
 mong the reft, though it be the molt beautiful 
 
 ornament of this vifible world, is at beft but a 
 
 fhadow of that heavenly glory ; and how fmall 
 
 foever that portion of this inacceffible brightnefs 
 
 may be, which, in the facred Scriptures, (Lines 
 
 upon us through thefe veils, it certainly very 
 
 well deferves that we fhould often turn our eyes 
 
 towards it, and view it with theclofeft attention. 
 
 Now, the firft thing that neceflarily occurs in 
 
 the conflitution of happinefs, is a full and com- 
 
 pleat deliverance from every evil, and every 
 
 grievance ; which we may as certainly expect 
 
 to meet with in that heavenly life, as it is im- 
 
 poffible to be attained while we fojourn here 
 
 below. All tears lhall be wiped away from our 
 
 eyes,
 
 58 Of the Happlnefs Left. VI. 
 
 eyts, and every caufe and occafion of tears for 
 ever removed from our fight ; there, there are no 
 tumults, no wars, no poverty, no death, nor 
 difeafe; there, there is neither mourning nor 
 fear, nor fin, which is the fource and foun- 
 tain of all other evils : there is neither violence 
 within doors, nor without, nor any complaint, 
 in the ftreets of that bleffedcity ; there, no friend 
 goes out, nor enemy comes in. 2. Full vi- 
 gour of body and mind, health, beauty, purity, 
 and perfect tranquillity. 3. The mod delight- 
 ful fociety of Angels, Prophets, Apoftles, Mar- 
 tyrs, and all the faints ; among whom there are 
 no reproaches, contentions, controverfies, nor 
 party-fpirit, becaufe there are, there, none of the 
 fources whence they can fpring, nor any thing 
 to encourage their growth ; for there is, there, 
 particularly, no ignorance, no blind felf-love, 
 no vain-glory nor envy, which is quite excluded 
 from thofe divine regions j but, on the contrary, 
 perfect charity, whereby every one, together 
 with his own felicity, enjoys that of his neigh*- 
 bours, and is happy in the one as well as the 
 other : hence there is among them a kind of in- 
 finite reflection and multiplication of happinefs, 
 like that of a fpacious hall adorned with gold and 
 precious ftones, dignified with a full affembly 
 of kings and potentates, and having its walls 
 quite, covered with the brighteft looking glafles. 
 
 4, But
 
 Ledt. VI. of the Life to come. 59 
 
 4. But what infinitely exceeds, and quite eclipfes 
 all the reft, is that boundlefs ocean of happinefs, 
 which refults from the beatific vifion of the ever 
 blefled God ; without which, neither the tran- 
 quillity they enjoy, nor the fociety of faints, 
 nor the pofTeffion of any particular finite good, 
 nor indeed of all fuch taken together, can fatisfy 
 the foul, or make it compleatly happy. The 
 manner of this enjoyment we can only expect 
 to underftand, when we enter upon the full pof- 
 feffion of it ; till then, to difpute, and raife 
 many queflions about it, is nothing but vain 
 foolifh talking, and fighting with phantoms of 
 our own brain. But the fchoolmen, who con- 
 fine the whole of this felicity to bare fpeculation, 
 or, as they call it, an intelhttual aft (f), are, in 
 this, as in many other cafes, guilty of great 
 prefumption, and their conclufion is built upon 
 a very weak foundation. For although contem- 
 plation be the higheft and nobleft act of the 
 mind ; yet compleat happinefs neceflarily re- 
 quires fome prefent good fuited to the whole 
 man, the whole foul, and all its faculties. Nor 
 is it any objection to this doctrine, that the whole 
 of this felicity is commonly comprehended in 
 Scripture under the term of vifion - 3 for the men- 
 tal vifion, or contemplation of the primary and 
 infinite good, moft pspperly fignifies, or, at 
 
 (/) A&os iutelleftualis. 
 
 Jwft,
 
 60 Of the Happinefs Left. VL 
 
 leafl, includes in it the full enjoyment of that 
 good ; and the obfervation of the Rabbins con- 
 cerning Scripture-phrafes, f< That words ex- 
 <c preffing the fenfes, include alfo the affections 
 <{ naturally arifing from thofe fenfations (g)," is 
 very well known. Thus, knowing is often put 
 for approving and loving ; and feeing for enjoying 
 and attaining. " Tafte and fee that God is good," 
 fays the Pfalmift -, and, in fact, it is no fmall 
 pleafure to lovers to dwell together, and mutu- 
 ally to enjoy the fight of one another. {t Nothing 
 " is more agreeable to lovers, than to live to- 
 gather (//)." 
 
 We muft, therefore, by all means conclude, 
 that this beatific vilion includes in it not only a 
 diftinct and intuitive knowledge of God, but, 
 fo to fpeak, fuch a knowledge as gives us the 
 enjoyment of that moft perfect Being, and, in 
 fome fenfe, unites us to him -, for fuch a vifion 
 it muft, of neceffity, be, that converts that love 
 of the infinite good, which blazes in the fouls 
 of the faints, into full pofTeflion, that crowns 
 all their riches, and fills them with an abundant 
 and overflowing fulnefs of joy, that vents itfelf 
 in everlafting blefiings and fongs of praife. 
 
 And this is the only doctrine, if you believe 
 it, and I make no doubt but you do : This, I 
 
 (g) Verbafenfus connotant affedlus. 
 
 U$ TO ffutflV* 
 
 fay,
 
 Left. VI. oftbe Life to come. 61 
 
 fay, is the only doctrine that will tranfport your 
 whole fouls, and raife them up on high. Hence 
 you will learn to trample under feet all the 
 turbid and muddy pleafures of the flefh, and all 
 the allurements andfplendid trifles of die prefent 
 world. However thofe earthly enjoyments, 
 "that are fwelled up by falfe names, and the 
 ftrength of imagination, to a vaft fize, may ap- 
 pear grand and beautiful, and ftill greater, and 
 more engaging to thofe that are unacquainted 
 with them ; how fmall, how inconfiderable do 
 they all appear to a foul that looks for a heaven- 
 ly country, that expects to mare the joys of an- 
 gels, and has its thoughts conftantly employed 
 about thefe objects ? To conclude, the more 
 the foul withdraws, fo to fpeak, from the body, 
 and retires within itfelf, the more it rifes above 
 itfelf, and the more clofely it cleaves to God, the 
 more the life it lives, in this earth, refembles 
 that which it will enjoy in heaven, and the 
 larger foretaftes it has of the firft fruits of that 
 blefied harvelr. Afpire, therefore, to hclinefs, 
 young gentlemen, " without which no man 
 " mall fee the Lord." 
 
 LEG-
 
 62 Of the Being of God. Led. VII. 
 
 LECTURE VII. 
 Of the BEING of Goo. 
 
 THOUGH, on moft fubjeas, the opinions 
 of men are various, and often quite oppo- 
 fite, infomuch that they feem to be more re- 
 markable for the vaft variety of their fentiments, 
 than that of their faces and languages; there are, 
 however, two things, wherein all nations are 
 agreed, and in which there feems to be a perfect 
 harmony throughout the whole human race; 
 the defire of happinefs^ and afenfe of religion. The 
 former no man defires to (hake oft; and though 
 fome, poffibly, would willingly part with the lat- 
 ter, it is not in their power to eradicate it en- 
 tirely ; they cannot banifh God altogether out 
 of their thoughts, nor extinguish every fpark of 
 religion withiii them. It is certainly true, that 
 for the moft part this defire of happinefs wanders 
 in darknefs from one object to another, without 
 fixing upon any ; and the fenfe of religion is 
 either fufFered to lie inactive, or deviates into 
 fuperftition. Yet the great Creator of the world 
 employs thefe two, as the materials of a fallen 
 building, to repair the ruins of the human race, 
 
 and
 
 Led. VII. Of the Being of God. 63 
 
 and as handles whereby he draws his earthen, 
 veflel out of the deep gulph of mifery into 
 which it is fallen. 
 
 Of the former of thefe, that is, felicity, we 
 have already fpoken on another occafion : we 
 fhall therefore now, with divine affiftance, em- 
 ploy fome part of our time in considering that 
 fenfeof religion, that is naturally impreffed upon 
 the mind of man. 
 
 Nor will our labour, I imagine, be unprofit- 
 ably employed in collecting together thefc few 
 general principles, in which fo many, and fo 
 very diffimilar forms of religion, and fentiments, 
 extremely different, harmonioufly agree : for as 
 every fcience, moft properly, begins with univer- 
 fal proportions, and things more generally 
 known ; fo in the prefent cafe, befides the o- 
 ther advantages, it will be no fmall fupport to 
 a weak and wavering mind, that, amidft all the 
 difputes and contentions fubiifting between the 
 various fedls and parties in religion, the great 
 and necefTary articles, at leaft, of our faith are 
 eftablimed, in fome particulars, by the general 
 confent of mankind, and, in all tjhe reft, by that 
 of the whole chriftian world. 
 
 I would therefore moft earneftly wifh, that 
 your minds, rooted andeftabiifhed in the faith (<?), 
 were firmly united in this delightful bond of 
 
 (a] tfxfcpiHtf *} fttfpN^MMc Tr.ri*. Colof. ii. 7. 
 
 religion,
 
 64 Of the Bei?2g of God. Left. VII, 
 
 religion, which, like a golden chain, will be 
 no burden, but an ornament j not a yoke of flave- 
 ry, but a badge of true and generous liberty. 
 I would, by no means, have you to be chriftians 
 upon the authority of mere tradition, or educa- 
 tion, and the example and precepts of parents 
 and matters, but purely from a full conviction of 
 your own underftandings, and a fervent difpofi- 
 tion of the will and afTedions proceeding there- 
 from; " for piety is the fole and only good 
 < among mankind (/)," and you can expect 
 none of the fruits of religion, unlefs the root of 
 it be well laid, and firmly eftablifhed by faith ; 
 " for all the virtues are the daughters of faith (c)" 
 fays Clem. Alexand. 
 
 Lucretius, with very ill-advifed praifes, ex- 
 tolls his favourite Grecian philolbpher as one 
 fallen down from heaven to be the deliverer of 
 mankind, and difpell their diftreffing terrors and 
 fears, becaufe he fancied he had found out an 
 effectual method to banifh all religion entirely 
 out of the minds of men. And, to fay the 
 truth, in no age has there been wanting brutifh 
 fouls, too much enflaved to their corporeal fenfes, 
 that would wifh thefe opinions to be true ; yet, 
 after all, there are very few of them, who are 
 able to perfuade themfelves of the truth of thefe 
 
 (I) "E> yap x^ poov tv a'ifywWf ayaSoy bcrej&K*. Trifmegift. 
 (f) Hac-ai yaf a'prai Tnrw? ^yursfif. 
 
 vicious
 
 Lea. VII. Of the Being of Gcd. 65 
 
 vicious principles, which, with great impudence, 
 and importunity, they commonly inculcate upon 
 others : they belch out, with full mouth, their 
 foolifh dreams, often in direct oppofition to 
 confcience and knowledge ; and, what they 
 unhappily would wifh to be true, they can 
 fcarcely, if at all, believe themfelves. You 
 are acquainted with Horace's recantation, 
 wherein he tells us, tc That he had been long 
 f< bigoted to the mad tenets of the Epicurean 
 " philofophy ; but found himfelf at laft obliged 
 " to alter his fentiments, and deny all he had 
 afierted before (</).' 
 
 Some fouls lofe the whole exercife of their 
 reafon, becaufe they inform bodies, that labour 
 under the defect of temperament or proper or- 
 gans j yet you continue to give the old definition 
 of man, and call him a rational creature ; and 
 fhould any one think proper to call him a reli- 
 gious creature y he would, to be fure, have as much 
 reafon on his fide, and needed not fear his opinion 
 would be rejected, becaufe of a few madmen, 
 who laugh at religion. Nor is it improbable, 
 as fome of the antients -have aflerted, that thofe 
 few among the Greeks, who were called A- 
 theifts, had not that epithet becaufe they ab- 
 
 (</) Parcus Deorum cukor, & infrequens 
 Jnfamentis dum fapientiae 
 Confijltus erro, &c. Od. xxxv. lib. i. 
 
 F folutely
 
 66 Of the Being of God. Left. VIL 
 
 folutely denied the being of God, but only be- 
 caufe they rejected, and juftly laughed at the 
 fictitious and ridiculous deities of the nations. 
 
 Of all the inftitutions and cuftoms receive^ 
 among men, we meet with nothing more fo- 
 lemn and general than that of religion, and 
 facred rites performed to the honour of fome 
 deify j which is a very ftrong argument, that 
 that perfuafion, in preference to any other, is 
 written, nay rather engraven, in ftrong and in- 
 delible characters upon the mind of man. This is, 
 as it were, the name of the great Creator ftamp- 
 ed upon tEe nobleft of all his vifible works, 
 that thus man may acknowlege himfelf to be 
 his ; and (concluding, from the inlcription he 
 finds impreflfed upon his mind, that what be- 
 longs to God ought, in ftri<5t juftice, to be re- 
 ftored to him) be wholly reunited to his 
 firft principle, that immenfe ocean of good- 
 nefs whence he took his rife (^). The diftem- 
 per that has invaded mankind is, indeed, grievous 
 and epidemical : it confifts in a mean and de- 
 generate love to the body and corporeal things j 
 and, in confequenceof this, a flupid and bruti(h 
 forgetful nefs of God, though he can never be 
 entirely blotted out of the mind. This forget- 
 fulnefs a few, and but very few, alarmed, and 
 
 (e) To, ra & ru sy. 
 
 awakened
 
 Lect. VII. Of the Being of God. 67 
 
 awakened by the divine rod, early (hake off; 
 and even in the moft ftupid, and fuch as are 
 buried in the deepeft deep, the original im- 
 preffion fometimes difcovers itfelf, when they 
 are under the prefliire of fome grievous calamity, 
 or on the approach of danger, and efpecially 
 upon a near profpect of death : then the thoughts 
 of God, that had lain hid, and been long fup- 
 prefTed, forced out by the weight of pain, and 
 the impreflions of fear, come to be remembered, 
 and the whole foul being, as it were, roufed 
 out of its long and deep deep, men begin to 
 look about them, enquire what the matter is, 
 and ferioufly reflect whence they came, and 
 whither they are going. Then the truth comes 
 naturally from their hearts. The ftormy fea 
 alarmed even prophane failors fo much, 'that 
 they awaked the keeping prophet ; f{ Awake, 
 < fay they, thou deeper, and call upon thy 
 " God." ' 
 
 But however weak and imperfect this origi- 
 nal, or innate, knowlege of God may be, it dif- 
 corers itfelf every where fo far, at leaft, that 
 you can meet with no man, or fociety of men, 
 that, by fome form of worfhip or ceremonies, 
 do not acknowledge a Deity, and, according to 
 their capacity, and the cuftom of their country, 
 pay him homage. It is true, fome late travel- 
 lers have reported, that, in that part of the new 
 F % world
 
 6B Of the Being of God. Led. VII. 
 
 world called Brazil, there are fome tribes of the 
 natives, among whom you can difcover no fym- 
 ptorns, that they have the lead fenfe of a Deity : 
 but, befides that the truth of this report is very 
 very far from being well afcertained, and that the 
 observation might have been too precipitately 
 made by new comers, who had not made fuffi- 
 cient enquiry : even fuppofing it to be true, it is 
 notoffuch confequence, when oppofed to all the 
 reft of the world, and the univerfal agreement 
 of all nations and ages upon this fubject, that 
 the leaft regard mould be paid to it. Nor muft 
 we imagine that it, at all, lefTens the weight of 
 this great argument, which has been generally, 
 and mod juflly urged, both by antients and mo- 
 derns, to eftablifh the firft and common founda- 
 tions of religion. 
 
 Now, whoever accurately confiders this uni- 
 verfal fenfe of religion, of which we have been 
 fpeaking, will rind that it comprehends in it 
 thefe particulars : j. That there is a God. 2. 
 That he is to be worfhipped. 3. Which is a 
 confequence of the former, that he regards the 
 affairs of men. 4. That he has given them 
 a law, enforced by rewards and puni&ments ; 
 and that the diftribution of thefe is, in a very 
 great meafure, referved to a life different from 
 that we live in this earth, is the firm belief, if 
 not of all, at leaft, of the generality of man- 
 kind,
 
 Led. VII. Of the Being of God. 69 
 
 kind. And tho* our prefent purpofe dees not 
 require, that we mould confirm the truth of all 
 thefe points with thole ftrong arguments that 
 might be urged in their favour ; but rather, that 
 we mould take them for granted, as being fuffi- 
 ciently eftablimed by the common confent of 
 mankind : we mail, however, fubjoin a few 
 thoughts on each of there!, feparately, with as 
 great brevity and perfpicuity as we can. 
 
 j. THAT THERE is A GOD. And here 
 I cannot help fearing, that when we endeavour 
 to confirm this leading truth, with regard to the 
 firft, and uncreated Being, by a long and labour- 
 ed feries of arguments, we may feem, inflead 
 of a fervice, to do a kind of injury to God and 
 man both. For why mould we ufe the pitiful 
 light of a candle to difcover the fun, and eagerly 
 go about to prove the being of him, who gave 
 being to every thing elfe, who alone exifts ne- 
 cefiarily, nay, we may boldly fay, who alone 
 exifts j feeing all other things were by him ex- 
 traded out of nothing, and, when compared 
 with him, they are nothing, and even lefs than 
 nothing, and vanity ? And would not any man 
 think himfelf infulted, {hould it be fufpeded, 
 that he doubted of the being of him, without 
 whom he could neither doubt, nor think, nor 
 be at all ? This perfuafion, without doubt, is 
 innate, and ftrongly impreffed upon the mind 
 F 3 of
 
 70 Of the Being of God. . Led. VII. 
 
 of man, if any thing at all can be laid to be fo (/). 
 Nordoesjamblicusfcrupleto fay, " Thattoknow 
 11 God is our very being ("):" and in another 
 place, " That it is the very being of the foul to 
 " know God, on whom it depends ()." Nor 
 would bethink amifs, who, in this, fhouldefpoufe 
 the opinion of Plato ; for to know this, is no- 
 thing more than to call to remembrance 
 what was formerly imprefled upon the mind ; 
 and when one forgets it, which, alas ! is too 
 much the cafe of us all, he has as many remem- 
 brancers, fo to fpeak, within him, as he has 
 members -, and as many without him, as the in- 
 dividuals of the vaft variety of creatures to be feen 
 around him. Let, therefore, the indolent foul, 
 that has almoft forgot God, be roufed up, and 
 every now and then fay to itfelf, tc Behold this 
 " beautiful ftarry heaven, &c." 
 
 But becaufe we have too many of that fort 
 of fools, that fay in their heart, " There is no 
 God," and if we are not to anfwer a fool, fo as 
 to be like unto him ; yet we are, by all means, 
 to anfwer him according to his folly, left he be 
 wife in his own conceit ; again, becaufe a cri- 
 minal forgetfulnefs of this leading truth is the 
 
 (/) Primum vifibile lux, &primum intelligibile Deus. 
 (g) Efle noftrum eft Deum cognofcere. 
 () Efle anLraas, eft quoddam intelligere, fell. Deum, unde 
 tlependct. 
 
 fole
 
 Left. VII. Of the Being of God. 7 1 
 
 fole fource of all the wickednefs in the world ; 
 and finally, becaufe it may not be quite unpro- 
 fitable, nor unplcafant, even to the bed of men, 
 fometimes to recoiled their thoughts on this 
 fubject ; but, on the contrary, a very plea- 
 fant exercife to every welPdifpofed mind, 
 to reflect upon what a folid and unmaken foun- 
 dation the whole fabric of religion is built, and 
 to think and fpeak of the eternal fountain of 
 goodnefs, and of all other beings, and confe- 
 quently of his necefTary exigence ; we reckon 
 it will not bearnifs to give a few thoughts upon 
 it. Therefore, not to infill upon feveral argu- 
 ments, which are urged with great advantage 
 on this fubjecl, we (hall only produce one or 
 two, and (hall reafon thus. 
 
 It is by all means neceflary, that there mould 
 be fome eternal being, otherwife nothing could 
 ever have been j lince it muft be a mod (hocking 
 contradiction to fay, that any thing could have 
 produced itfelf out of nothing. But if we fay, 
 that any thing exifted from eternity, it is mod 
 agreeable to reafon, that that mould be an eternal 
 mind, or thinking being, that fo the nobleft 
 property may be afcribed to the mod exalted 
 being. Nay, that eternal being muft, of abfolute 
 neceffity, excel in wifdom and power, and, in- 
 deed, in every other perfection ; fince it muft 
 itfelf be uncreated, and the caufe and origin of 
 F 4 all 
 
 _- *
 
 72 Of tie Being of God. Left. VII. 
 
 all the creatures, otherwife fome difficulty will 
 remain concerning their production : and thus 
 all the parts of the univerfe, taken lingly, fug- 
 geft arguments in favour of their Creator. 
 
 The beautiful order of the univerfe, and the 
 mutual relation that fubfifts between all its parts, 
 prefent us with another ftrong and convincing 
 argument. This order is itfelf an efFed, and, 
 indeed, a wonderful one ; and it is alfo evident- 
 ly diftincl: from the things themfelves, taken 
 iingly ; therefore it muft proceed from fome 
 caufe, and a caufe endowed with fuperior wif- 
 dom j for it would be the greateft folly, as 
 well as impudence, to fay it could be owing to 
 mere chance. Now, it could not proceed from 
 man, nor could it be owing to any concert or 
 mutual agreement between the things them- 
 felves, feparately considered ; feeing the greateft 
 part of them are evidently incapable of confulta- 
 tion and concert : it muft therefore proceed from 
 fome' one fuperior being, and that being is GW, 
 " who commanded the ftars to move by ftated 
 <e laws, the fruits of the earth to be produced 
 <c at different feafons, the changeable moon to 
 ' mine with borrowed light, and the fun with 
 cc his own (/)." 
 
 (/') Qui lege mover! 
 
 Sidera, qui fruges diverfo temporenafci, 
 Qui variam Phoeben alieno jufferit igne 
 Compleri, fokmq; fuo. 
 
 He
 
 Left. VII. Of tie Being cf God. 73 
 
 He is the monarch of the univerfe, and the 
 moft abfolute monarch in nature : for who elfe 
 affigned to every rank of creatures its particular 
 form and ufes, fo that the ftars, fubjected to no 
 human authority or laws, mould be placed oa 
 high, and ferve to bring about to the earth, and 
 the inhabitants thereof, the regular returns of 
 day and night, and diftinguifh the feafons of the 
 year. Let us take, in particular, any one 
 fpecies of fublunary things, for inflance man, 
 the nobleft of all, and fee how he came by the 
 form wherewith he is veiled, that frame or con- 
 ftitution of body, that vigour of mind, and that 
 precife rank in the nature of things, which he 
 now obtains, and no other. He muft, certain- 
 ly, either have made choice of thefe things for 
 himfelf, or muft have had them affigned him 
 by another; whom we muft confider as the 
 principal actor, and fole architect of the whole 
 fabric. That he made choice of them for him- 
 felf, nobody will imagine ; for, either he made 
 this choice before he had any exiftence of his 
 own, or after he began to be : but it is not eafy 
 to fay which of thefe fuppofitions is moft abfurd. 
 It remains, therefore, that he muft be indebted, 
 for all he enjoys, to the mere good pleafure of 
 his great and all-wife Creator, who framed his 
 earthly body in fuch a wonderful and furprifing 
 manner, animated him with his own breath, 
 
 and
 
 74 Of the Being of God. Left. VII. 
 
 and thus introduced him into this great palace 
 of his, which we now behold ; where his mani- 
 fold wifdom, moft properly fo called, difplays it- 
 felf fo glorioufly in the whole machine, and in 
 every one of its wonderfully variegated parts. 
 
 The firft argument, taken from the very 
 being of things, may be farther illuftrated by the 
 fame inftance of man. For unlefs the firft man 
 was created, we muft fuppofe an infinite feries 
 of generations from eternity, and fo the human 
 race muft be fuppofed independent, and to owe 
 its being toitfelf ; but by this hypothecs man- 
 kind came into the world by generation, there- 
 fore every individual of the race owes its being 
 to another ; confequently the whole race is from 
 itfelf, and at the fame time from another, which 
 is abfurd. Therefore the hypothecs implies a 
 plain and evident contradiction. " O ! im- 
 " menfe wifdom, that produced the world ! Let 
 " us for ever admire the riches and fkill of thy 
 " right-hand (k) ;" often viewing with atten- 
 tion thy wonders, and, while we view them, 
 frequently crying out with the divine Pfalmift, 
 * O ! Lord, how manifold are thy works, in 
 " wifdom haft thou made them all ; the earth 
 " is full of thy riches (/) ! From everlafting to 
 
 (k) O! immenfa, opifex rerum, fapientia! dextrx 
 
 Divitias artemq; tuaj miremur in zevum. 
 (/) Pfal. civ. 24. 
 
 " everlafting
 
 Led. VII. Of the Being of God., 7^ 
 
 " everlafting thou art God, and befides thee 
 " there is no other (*)." And with Hermes, 
 " The Father of all, being himfelf underftand- 
 " ing, life and brightnefs, created man like 
 " himfelf, and cherimed him as his own fon. 
 ** Thou Creator of univerfal nature, who haft 
 " extended the earth, who poifeft the heavens, 
 ct and commanded the waters to flow from all 
 " the parts of the fea, we praife thee, who art 
 " the one exalted God, for by thy will all 
 things are perfeded (TZ)." The fame author 
 aflerts, that God 'was prior to humid nature.. 
 
 In vain would any one endeavour to evade the 
 force of our argument, by fubftituting nature 
 in the place of God, as the principle and caufe 
 of this beautiful order : for either, by nature, 
 he underftands the particular frame and com- 
 pofition of every fingle thing, which would be 
 faying nothing at all to the purpofe in hand ; 
 becaufe it is evident, that this manifold nature, 
 which in moft inftances is quite void of reafon, 
 could never be the caufe of that beautiful order 
 and harmony which is every where confpi- 
 cuous throughout the whole fyftem : Or he 
 
 (m) Pfal. xc. 2. 
 (n) * 
 
 x^ TO 
 
 means
 
 76 Of the Mng of God. Left. VII. 
 
 means an univerfal and intelligent nature, difpo- 
 fingand ordering every thing to advantage. But 
 this is only another name for God j of whom H 
 may be faid, in a facred fenfe, that he, as an in-* 
 finite nature and mind, pervades and fills all his 
 works. Not as an informing form, according 
 to the expreffion of the fchools, and as the 
 part of a compounded whole, which is the idleft 
 fiction that can be imagined ; for, at this rate, 
 he muft not only be a part of the vileft infects, 
 but alfo of ftocks and ftones, and clods of earth; 
 but a pure, unmixed nature, which orders and 
 governs all things with the greateft freedom 
 and wifdom, andfupports them with unwearied 
 and almighty power. In this acceptation, when 
 you name nature, you mean God, Seneca's 
 words are very appofite to this purpofe. " Whither-- 
 " foeveryou turn yourfelf, you fee God meet- 
 c ing you, nothing excludes his prefencc, he 
 " fills all his works : therefore it is in vain for 
 " thee, mod ungrateful of all men, to fay, 
 " thou art not indebted to God, but to nature, 
 t{ becaufe they are, in fact, the fame. If thou 
 cc hadft received any thing from Seneca, and 
 ee mould fay, thou owed'ft it to Annaeus or 
 " Lucius, thou would'ft not thereby change 
 rt thy creditor, but only his name ; becaufe, 
 
 " whether
 
 Led. VII. Of the Being of God. 77 
 
 te whether thou mentions his name or furname, 
 " his perfon is ft ill the fame (o)" 
 
 An evident and moil natural confequence of 
 this univerfal and neceflary idea of a God, is his 
 unity ; all that mention the term God, intend to 
 convey by it the idea of the firft moft exalted, 
 neceflary exiftent, and infinitely perfect being : 
 and it is plain, there can be but one being en- 
 dued with all thefe perfections. Nay, even the 
 polytheifm, that prevailed among the heathen 
 nations, was not carried fo far, but that they 
 acknowledged one God, by way of eminence, 
 as fupreme, and abfolutely above all the reft, 
 whom they filled the greatefl and beft of Beings, 
 and the Father of gods and men. From him 
 all the reft had their being, and all that they 
 were, and from him alfo they had the title of 
 gods, but ftill in a limited and fubordinate fenfe. 
 lii confirmation of this, we meet with very 
 many of the cleareft teftimonies, with regard 
 to the unity of God, in the works of all the hea- 
 jhen authors. That of Sophocles is very re- 
 markable: " There is indeed, fays he, one God ; 
 
 (e) Quocunq; te flexeri-s ibi Dcum vides occurrentem tibi, 
 nihil ab illo va9at ; opus fuum ipfe implet : ergo nihil agis, in- 
 gratifiime mortalium, qui te negas Deo debere, fed naturae, 
 quia eidem eft utrumq; ofncium. Si quid a Sencea accephTes, 
 & Annzo te diceres debere vel Lucio, non creditorem mutare's, 
 fed nomen, quoniam five nomen ejus dicas, five prenomen, 
 fjve cognomen, idem tamen ipf; eft. SENECA, 4.de Benef. 
 
 " and
 
 7 8 Of tie Being of God. Left. VII. 
 
 " and but one, who has made the heavens, and 
 " the wide extended earth, the blue furges of 
 " the fea, and the ftrength of the winds ./>)." 
 As to the myftery of the facred Trinity, 
 which has a near and necefTary connection with 
 the prefcnt fubjeft, I always thought it was to 
 be received and adored with the moft humble 
 faith, but by no means to be curioufly fearched 
 into, or perplexed with the abfurd queftions of 
 the fchoolmen, We fell by an arrogant ambi- 
 tion after knowledge, by mere faith we rife a- 
 gain, and are reinftated ; and this myftery, in- 
 deed, rather than any other, feems to be a tree 
 of knowledge, prohibited to us while we fojourn 
 in thefe mortal bodies. This moft profound 
 myftery, though obfcurely reprefented by the 
 lhadows of the Old Teftament, rather than 
 clearly revealed, was not unknown to the moft 
 antient and celebrated doclors among the Jews, 
 nor altogether unattefted, however obftinately 
 later authors may maintain the contrary. Nay, 
 learned men have obferved, that the Father, 
 Son, and Holy Ghoft, are exprefsly acknowledged 
 in the books of the Cabalifts, and they produce 
 furprifmg things to this purpofe out of the book 
 Zohar, which is afcribed to R. Simeon, Ben, 
 
 Joh, 
 
 Oj XfXKi/ T* invit cj yxTctv fjt,etxftx. 
 
 JT* Ti
 
 Lea. VII. Of the Being of God. 79 
 
 Joch, and fome other Cabaliftical writers. Nay 
 the book, juft now mentioned, after faying a 
 great deal concerning the Three in one eflence, 
 adds, " That this fecret will not be revealed to 
 " all till the coming of the Meffias (q)" I infift 
 not upon what is faid of the name confiding of 
 twelve letters, and another larger one of forty- 
 two, as containing a fuller explication of that 
 moft facred name, which they called Ham- 
 mephoradi (r). 
 
 Nor is it improbable, that fome dawn, at 
 leaft, of this myflery had reached even the 
 heathen philofophers. There are fome who 
 think they can prove, by arguments of no in- 
 coniiderable weight, that Anaxagoras, by his 
 >s s or mind, meant nothing but the fon, or wif- 
 dom that made the world ; but the teflimonies 
 are clearer, which you find frequently among 
 the Platonic philofopher^ concerning the tfhree 
 fubfejllng from one (s) -, moreover, they all call 
 the felf-txiftent Being, the creating word, or 
 fhe mind and the feu! of the world (t). But the 
 words of the Egyptian Hermes are* very fur- 
 priling: " The mind, which is God, together 
 
 (q) Hoc arcanum non revelabitur unicuique, quoufq; venerit 
 Meffias. 
 
 (r} Maim. Mor. Nev. part. i. c. 16. 
 
 (/) Fief i Tfiwv ! Iw; tworo>Tw. 
 
 It) To ftyTO, on TO ^mfyov Tvcyov, feu *u>, % ni T xoV/x-v ^t^j. 
 
 ' with
 
 So Of the Being of God. Left. VII. 
 
 <e with his word, produced another Creating- 
 <e mind -, nor do they differ from one another, 
 " for their union is life ()." 
 
 But what we now infift upon is, the plain, 
 and evident neceffity of one fupreme, and there- 
 fore of one only principle of all things, and the 
 harmonious agreement of mankind in the be- 
 lief of the abfolute neceflity of this fame prin- 
 ciple. 
 
 This is the God, whom we admire, whom we 
 worfhip, whom we entirely love, or, at leaft, 
 whom we delire to love above all things, whom 
 we can neither exprefs in words, nor conceive 
 in our thoughts; and the lefs we are capable 
 of thefe things, fo much the more neceflary 
 it is to adore him with the profoundeft humi- 
 lity, and love him with the greateft intention 
 and fervour. 
 
 (a) 5 
 
 LECTU RE
 
 Led. VIII. Of the WmrJLlp of God, &c. 8 1 
 
 LECTURE VIII. 
 
 Of the WORSHIP of GOD, PROVIDENCE, and 
 the LAW given to M A N . 
 
 THOUGH I thought it by no means pro- 
 per to proceed without taking notice of 
 the arguments, that ferved to confirm the firft and 
 leading truth of religion, and the general con- 
 fent of mankind with regard to it j yet the end, 
 1 chiefly propoled to myfelf, was to examine 
 this confent, and point out its force, 'and the ufe 
 to which it ought to be applied ; to call off your 
 minds from the numberlefs difputes about reli- 
 gion, to the contemplation of this univerfal agree- 
 ment, as into a more quiet and peaceable coun- 
 try, and to fhew you, what I wiih I could ef- 
 fectually convince you of, that there is more 
 weight and force in this univerfal harmony and 
 confent of mankind in a few of the great and u- 
 niverfal principles, to confirm our minds in the 
 fum and fubflance of religion, than the innu- 
 merable difputes, that ftill fubiift with regard to 
 the other points, ought to have to difcourage us 
 G in
 
 S2 Of the Worjhlp of God, Lect. Vlll. 
 
 in the exercife of true piety, or, in the leaft, to 
 weaken our faith. 
 
 In confequence of this it will be proper to 
 lay before you the other propofitions contained 
 in this general confent of mankind, with regard 
 to religiorf. Now, the firft of thefe being, 
 " That there is one, and but one eternal prin- 
 * c ciple of all things j" from this it will moft 
 naturally follow, "' that this principle or deity is 
 " to be honoured with fome worfhip j" and 
 from thefe two taken together, it muft be, with 
 the fame neceffity, concluded, c that there is a 
 " providence, or, that God doth not defpife 
 " or neglect the world, which he has created, 
 " and mankind, by whom he ought to be, and 
 " actually is worfhipped, but governs them 
 " with the moft watchful and perfect wifdom/' 
 
 All mankind acknowledge, that fome kind 
 of worfhip is due to God, and to perform it is 
 by all means worthy of man: and upon the 
 minds of all is ftrongly impreffed that fentiment 
 which Lactantius exprefTed, with great peripi- 
 euity and brevity, in thefe words, tc ta 
 " know God is wifdom, and to wormip him 
 s< juftice (^: j> 
 
 In this wcrmip fome things are natural, and 
 therefore of more general ufe among all nations, 
 fuch as vows and prayers, hymns and praifes y 
 
 (a) Deamnofle, fapientia ; colere, juftitia.
 
 Left. VlII. and the Law given to Man. 83 
 as alfo fome bodily geftures, efpechlly fuch as 
 feem moft proper to exprefs reverence and re- 
 fpect. All the reft, for the moft part, aclu- 
 ally confifl of ceremonies, either of divine in- 
 ftitution or human invention. Of this fort are 
 Sacrifices, the ufe whereof, in old times, very 
 much prevailed in all nations, and ftill continues 
 in the greater part of the world. 
 
 A majefty fo exalted, no doubt, deferves the 
 higheft honour, and the fublimeft prailes on his 
 own account ; but ftill if men were not per- 
 fuaded that the teftimonics of homage and re- 
 fpect, they offer to God, were known to him, 
 and accepted of him, even on this account 
 all human piety would cool, and prefently dif- 
 appear j and, indeed, prayers and vows, where- 
 by we implore the divire affiftance, and follicit 
 bleffings from above, offered to a God, who 
 neither hears, nor, in the leaft, regards them, 
 would be an inftance of the greateft folly ; nor 
 is it to be imagined, that all nations would ever 
 have agreed in the extravagant cuftom of ad- 
 drefling themfelves to gods that did not hear. 
 
 Suppoling, therefore, any religion, or divine 
 wormip, it immediately follows therefrom, that 
 there is alfo a Providence. This was ac- 
 knowledged of old, and is ftill acknowledged 
 by the generality of all nations, throughout the 
 world, and the moft famous phiiofophers. 
 G 2 There
 
 84 Of the Worjklp of God, Left. VIII 
 
 There were, indeed, particular men, and fome 
 whole feels, that denied it : others, who ac- 
 knowledged a kind of Providence, confined it 
 to the heavens, among whom was Ariftotle, as 
 appears from his book de Mundo ; which notion 
 is juftly flighted byNazianzen^vho calls it a mere 
 limited Providence (b}. Others allowed it fome 
 place in things of this world, but only extended 
 it to generals, in oppolition to individuals ; but 
 others, with the greateft juftice, acknowledged 
 that all things, even the moft minute and incon- 
 fiderable, were the objects of it. " He fills his 
 c< own work, nor is he only over it, but alfo in 
 it (c )." Moreover, if we afcribe to God the 
 origin of this fabric, and all things in it, it will 
 be moft abfurd and inconfiftent to deny him the 
 prefervation and government of it ; for if -he 
 does not preferve and govern his creatures, it 
 muft be either becaufe he cannot, or becaufe he 
 will not; but his infinite power and wifdom 
 make it impoffible to doubt of the former, and 
 his infinite goodnefs of the latter. The words 
 of Epi&etus are admirable : " There were five 
 f great men, faid he, of which number were 
 " Ulyfles and Socrates, who faid that they 
 " could not fo much as move without the 
 
 (c) Opus fuum ipfe implet, nee folum prseeft, fed ineft. 
 
 <e knowledge
 
 Led. VIII. and the Law given to Man. 85 
 11 knowledge of God (d) ;" and in another 
 place, " If I was a nightingale, I would aft the 
 tf part of a nightingale; if a fwan, that of a 
 " fwan ; now that I am a reafonable creature, 
 (t it is my duty to praife God (e)." 
 
 It would be needlefs to fliew, that fo great a 
 fabric could not ftand without fome being' pro- 
 perly qualified to watch over it ; that the uner- 
 ring courfe of the ftars is not the efYec~l of blind 
 fortune j that what chance fets on foot is often 
 put out of order, and foon falls to pieces ; that, 
 therefore, this unerring and regular velocity is 
 owing to the influence of a fixed eternal law. 
 It is, to be fure, a very great miracle, merely to 
 know fo great a multitude, and fuch a vail va- 
 riety of things, not only particular towns, but 
 alfo provinces and kingdoms, even the whole 
 earth, all the myriads of creatures that crawl 
 upon the earth, and all their thoughts ; in a 
 word, at the fame inftant to hear and fee all 
 that happens (/) on both hemispheres of this 
 globe ; how much more wonderful muft it be, 
 to rule and govern all thefe at once, and, as it 
 were, with one glance of the eye. When we 
 
 pTrlot at at r,i/ x^ ooirovEv;, > 
 
 . Arrian. lib. i. cap. 12. Ilept EOX, &c. 
 
 i vjJul^v ps n 7ov Qiov. Ibid. cap. 1 6. 
 IlavT tyipeTt, >ej v TravT bnm&ur, 
 
 G 3 confiJer
 
 86 Of the Worjhip of God, Led:. VIII. 
 
 confider this, may we not cry out with the 
 poet, " O thou great Creator of heaven and 
 <c earth, who governed: the world with con- 
 " ftant and unerring fway, who biddcft time to 
 " flow throughout ages, and continuing un- 
 " moved thyfclf, giveft motion to every thing 
 elfe, ficc. ()" 
 
 It is alfo a great comfort to have the faith of 
 this Providence constantly imprefled upon the 
 mind, fq as to have recourfe to it in the midft of 
 all confuflons, whether public or private, and 
 .all calamities from without or from within ; to 
 be able to fay, the great King, who is alfo my 
 father, is the fupreme ruler of all thefe things, 
 and with him all my interefts are fecure ; to ftand 
 jfirm, with Mofes, when no relief appears, and 
 to look for the falvation of Gcd (b) from on 
 high, and, finally, in every diftrefs, when all 
 hope of human afliftance is {"wallowed up in 
 defpair, to have the remarkable faying of the 
 Father of the faithful ftamped upon the mind, and 
 to lilence all fears with thefe comfortable words, 
 " God will provide." In a word, there is no- 
 thing that can fo effectually conform the heart 
 
 (g) O *l u ^ perpetua mundum ratione gubernas 
 Terrarum coeliq; fator, qui tcmpus ab aevo, 
 Ire jubes ; ftabilifq; manens das cunda moveri, &c. 
 Boeth.de Can. Philofoph. lib, iii.metr. 9, 
 
 of
 
 Left, VIII. and the Law given to Man. 87 
 of man, and his inmoft thoughts, and confe- 
 quently the whole tenor of his life, to the moft 
 perfect rule of religion and piety, than a firm 
 belief, and frequent meditation on this divine 
 Providence, that fupcrintends and governs the 
 world. He, who is firmly perfuaded, that an 
 exalted God of infinite wifdom and purity is 
 conftantly prefent with him, and fees all that he 
 thinks or acts, will, to be fure, have no occafion 
 to over-awe his mind with the imaginary pre- 
 fence of a Lselius or a Cato. Jofephus affigns 
 this as the fource or root of Abel's purity : <c In 
 11 all his actions, fays he, he confidered that Gcd 
 " was prefent with him, and therefore made 
 '< virtue his conftant ftudy (/)." 
 
 Moreover, the heathen nations acknowledge 
 this fuperintendence of divine Providence over 
 human affairs in this very refpect, and that it is 
 exercifed in obferving the morals of mankind, 
 and diftributing rewards and punimments. But 
 this fuppofes fome law or rule, either revealed 
 from heaven, or ftamped upon the hearts of 
 men, to be the meafure and teft of moral good 
 and evil, that is, virtue and vice. Man, there- 
 fore, is not a lawlefs creature (k), but capable 
 of a law, and actually born under one, which 
 
 (l) Tldy-H rtt$ V7TG Ct'JlS TTfaTTtywVoJJ irotftHCU TOII $toJOuftWj ^. .".',' 
 
 omTro. Antiq. lib. i. cap. 3. 
 
 () Zfe'IV UK(U>f. 
 
 G 4 he
 
 88 Of the Worjbip of God, Lect VIII. 
 
 he himfelf is alfo ready to own. " We are 
 < born in a kingdom, fays the Rabbinical phi- 
 " lofopher, and to obey God is liberty (/)." But 
 this doctrine, however perfpicuous and clear jn 
 itfelf, feems to be a little obfcured by one cloud, 
 that is, the extraordinary fuccefs which bad men 
 often meet with, and the misfortunes and cala- 
 mities to which virtue is frequently expofed. 
 The faying of Brutus, " O ! wretched virtue, thou 
 <c art regarded as nothing, &c. (m}" is well 
 known j as are alfo thofe elegant verfes of the 
 poet, containing a lively picture of the perplexity 
 of a mind wavering, and at a lofs upon this fub- 
 ject : <c My mind, fays he, has often been per- 
 " plexed with difficulties and doubts, whether 
 " the Gods regard the affairs of this earth, qr 
 * c whether there was no Providence at all, &c, 
 " for when I confidered the order and difpo- 
 " fition of the world, and the boundaries fet to 
 <e the fea I thence concluded, that all things 
 < were fecured by the providence of Gcd, &c, 
 " But when I faw the affairs of men involved 
 * in fo much darknefs and confufion, &c. ()" 
 
 But 
 
 (/) In regno nati fumus, Deo parere, libertas. 
 (m] a rX^&n' p~n wj o/ii, &C. 
 
 () Sepe mihi dubiam traxit fententia mentem 
 Curarent fuperi terras, &c. 
 Narh cum difpofiti quaefiffem fcederamundi 
 
 Prxfcriptofq; maris fines 
 
 hinc
 
 Left. VIII. and the Law given to Man- 89 
 But not to infift upon a great many other con- 
 ifiderations, which even the philofophy of the 
 heathens fuggefted, in vindication of the doc- 
 trine of Providence ; there is one confideration 
 of great weight to be fet in oppoiition to the 
 whole of this prejudice, viz. that it is an evi- 
 dence of a ra(h and forward mind, to pafs fen- 
 tence upon things that are not yet perfect an4 
 brought to a final conclufion, which even the 
 Roman ftoic, and the philofopher of Cheronea 
 infift upon, at large, on this fubjed. If we will 
 judge from events, let us put off the caufe, and 
 delay fentence, till the whole fcries of thefe e- 
 yents come before us ; and let us not pafs fen- 
 tence upon a fuccefsful tyrant, while he is 
 triumphant before our eyes, and while we are 
 quite ignorant of the fate that may be awaiting 
 himfelf or his fon, or at leaft his more remote 
 pofterity. The ways of divine juftice are won- 
 derful. <c Punifhment ftalks filently, and with 
 <c a flow pace ; it will, however, at laft over-take 
 " the wicked (<?)." But, after all, if we expect 
 another fcene of things to be exhibited, not here, 
 
 hinc omnia rejbar 
 
 Confilia firmata Dei, &c. 
 Sed cum res hominnm tarita caligene volvi 
 Afpicerem, &c. 
 
 Claudian in Rufinnm, lib. i. 
 
 but
 
 90 . Of the Pleafure Left. IX, 
 
 but in the world to come, the whole difpute, 
 concerning the events of this fhort and precari- 
 ous life, immediately difappears, and comes to 
 nothing. And to conclude, the confent of wife 
 men, ftates, and nations on this fubjecl, though 
 it is not quite unanimous and univerfal, is very 
 great, and ought to have the greateft weight. 
 
 But all thefe maxims, we have mentioned, arc 
 more clearly taught, and more firmly believed 
 in the chriftian religion, which is of undoubted 
 truth : it has alfo fome doctrines peculiar to it- 
 felf (/>), annexed to the former, and moft clofe- 
 ly connected with them, in which the whole 
 chriftian world, though by far too much divided 
 with regard to other difputed articles, are unani- 
 moufly agreed, and firmly united together j but 
 of this hereafter. 
 
 LECTURE IX. 
 
 Of tie Pleafure and "Utility of RELIGION. 
 
 THOUGH the Author of the following 
 paflage was a great proficient in the mad 
 philofophy of Epicurus, yet he had truth ftrong- 
 
 (/)
 
 jLect. IX. and Utility of Religion. 91 
 
 ly on his fide, when he faid, " That nothing 
 " was more pleaiant than to be Rationed on 
 " the lofty temples, well defended and fe- 
 " cured by the pare and peaceable doctrines of 
 " the wife philofophers (a}" 
 
 Now, can any doctrine be imagined more 
 wife, more pure and peaceable, and more facred, 
 than that which flowed from the moft perfect 
 fountain of wifdom and purity, which was fent 
 down from heaven to earth, that it might guide 
 all its followers to that happy place whence it 
 took its rife ? It is, to be fure, the wifdom of 
 mankind to know God, and their indifpenfible 
 duty to worfhip him : without this, men of the 
 brighteft parts, and greateft learning, feem to 
 be born with excellent talents, only to make 
 themfelves miferable ; and, according to the 
 expieffion of the wifeft of kings, " He that in- 
 <c creafeth knowledge, increafeth forrow (b}.'* 
 We muft, therefore, firft of all, confider this 
 as a fure and fettled point, that religion is the 
 f6le foundation of human peace and felicity. 
 This even the prophane fcoffers at religion are, 
 in fome fort, obliged to own, though much a- 
 gainft their will, even while they are pointing 
 their wit againft it ; for nothing is more com- 
 
 (a) ' Bene quam munita tenere 
 
 Edita doftrina fapientum ternpla ferena. LUCRET . 
 
 (^) Qui fciendam auget, auget cruciatum. Eclef. i. 18. 
 
 mon
 
 92 Of the Pleafure Left. IX. 
 
 mon to be heard from them, than that the 
 whole do6trine of religion was invented by fome 
 wife men, to encourage the practice of juftice 
 and virtue through the world. Surely then re- 
 ligion, whatever elfe may befaid of it, mufl be 
 a matter of the higheft value, fince it is found 
 neceflary to fecure advantages of fo very great 
 Importance $ but, in the mean time, how un- 
 happy is the cafe of integrity and virtue ; if 
 what they want to fupport them is merely ficti- 
 tious, and they cannot keep their ground but 
 by means of a monftrous forgery ? But far be 
 it from us to entertain fuch an abfurdity ! for 
 (he firft rule of righteoufnefs cannot be other- 
 wife than right, nor is there any thing more 
 nearly allied, nor more friendly to virtue than 
 truth. 
 
 But religion is not only highly conducive 
 to all the great advantages of human life, but is 
 alfo, at the fame time, moft plealant and de- 
 lightful. Nay, if it is fo ufeful, and abfolutely 
 neceflary to the interefls of virtue, it muft, for 
 this very reafon, be alfo pleafant, unlefs one will 
 call in queftion a maxim univerfally approved 
 by all wife men, cc That life cannot be agree- 
 " ble without virtue (c) :" a maxim of fuch ir- 
 refragable and undoubted truth, that it was a- 
 dopted even by Epicurus himfelf. 
 
 nv -nfc apir!??. 
 
 Hovp
 
 Left. IX. and Utility of Religion. 93 
 
 How great, therefore, muft have been the 
 madnefs of that noted Grecian philofopher, who, 
 while he openly maintained the dignity and 
 pleafantnefs of virtue, at the fame time employ- 
 ed the whole force of his underftanding, to 
 ruin and fap its foundations ? For that this was 
 his fixed purpofe, Lucretius not only owns, but 
 alfo boafts of it, and loads him with ill-advifed 
 praifes, for endeavouring, thro' the whole courie 
 of his philofophy, to free the minds of men 
 from all the bonds and ties of religion ; as if 
 there was no poffible way to make them happy 
 and free, without involving them in the guilt of 
 facrilege and atheifm : as if to eradicate all fenfe 
 of a deity out of the mind, were the only way 
 to free it from the heavieft chains and fetters ; 
 though, in reality, this would be effectually 
 robbing man of all his valuable jewels, of his 
 golden crown and chain, all the riches, orna- 
 ments, and pleafures of his life : which is incul- 
 cated at large, and with great eloquence, by a 
 greater and more divine mafter of wifdom, the 
 royal author of the Proverbs, who, fpeaking of 
 the precepts of religion, fays, " They mall be 
 " an ornament of grace unto thine head, and 
 " chains about thy neck (d) :" and of religion, 
 under the name of wifdom, " If thou feekeft her 
 11 as filver, and fearcheft for her as for hidden 
 
 (./} Proverbs 5. 9. 
 
 " treasure."
 
 9 4 Of tie Pleafure Left. IX. 
 
 '* treafure (e)." Happy is the man that findeth 
 " wifdom, and the man that getteth under- 
 <* Handing. For the merchandife of it is better 
 *< than the merchandife of filver, and the gain 
 { thereof than fine gold (/)." " Wifdom is 
 c the principal thing, therefore get wifdom : 
 4< and with all thy getting,get underftanding^)." 
 And it is, indeed, very plain, that if it were pof- 
 fible entirely to diflblve all the bonds and ties of 
 religion ; yet, that it mould be fo, would, cer- 
 tainly, be the intereft of none but the word and 
 moft abandoned part of mankind. All the good 
 and wife, if the matter was freely left to their 
 choice, would rather have the world governed 
 by the fupreme and moft perfect being, mankind 
 fubjccled to his juft and righteous laws, and all 
 the affairs of men fuperintended by his watch- 
 ful providence, than that it mould be otherwife. 
 Nor do they believe the doctrines of religion 
 with averfion, or any fort of reluctancy, but cm- 
 brace them with pleafure, and are exceffively 
 glad to find them true. So that, if it was pof- 
 fible to abolifh them entirely, and any perfon, 
 out of mere good- will to them, mould attempt 
 to do it, they would look upon the favoilr as 
 highly prejudicial to their intereft, and think his 
 good-will more hurtful than the keeneft hatred. 
 
 (<?) Prov. ii. 4. (/) Ibid. xiii. 14. (^) Ibid. ir. 7. 
 
 Nor
 
 Lea. IX. and Utility of Religion. 9 j 
 
 Nor would any one, in his wits, chufe to live 
 in the world, at large, and without any fort of 
 government, more than he would think it eli- 
 gible to be put on board a (hip without a helm 
 or pilot, and, in this condition, to be tofled 
 amid ft rocks and quickfands. On the other 
 hand, can any thing give greater confolation, or 
 more fubftantial joy (), than to be firmly per- 
 fuaded, not only that there is an infinitely good 
 and wife Being, but alfo that this Being pre- 
 ferves and continually governs the univerfe, 
 which himfelf has framed, and holds the reins of 
 all things in his powerful hand ; that he is our 
 father j that we and all our interefts are his con- 
 ftant concern j and that, after we have fojourned 
 a fhort while here below, we mall be again 
 taken into his immediate prefence ? Or can this 
 wretched life be attended with any fort of fatif- 
 fadtion, if it is diverted of this divine faith, and 
 bereaved of fuch a blefied hope ? 
 
 Moreover, every one, that thinks a generous 
 fortitude and purity of mind, preferable to the 
 charms and muddy pleafures of the flefh, finds 
 all the precepts of religion not only nor grievous, 
 but exceeding pleafant, and extremely delight- 
 ful. So that, upon the whole, the faying of 
 Hermes is very confident with the nature of 
 things, " There is one, and but one good thing 
 
 (h) <J>r T 7X7UV XfifpiM f*ov ai ?,/3oK. 
 
 " among
 
 96 Of the Pleajure Led. IX. 
 
 " among men, and that is religion (/)." Even 
 the vulgar could not bear the degenerate expref- 
 lion of the player, who called out upon the 
 ftage, tc Money is the chief good among man- 
 " kind (k) j" but fhould any one fay, " Religion 
 " is the principal good of mankind," no objec- 
 tion could be made againft it ; for, without 
 doubt, it is the only objedt, the beautfes where- 
 of engages the love both of God and man. 
 
 But the principal things in religion, as I have 
 frequently obferved, are "juft conceptions 
 " of God. Now concerning this infinite 
 Being, fome things are known by the light of 
 nature and reafon, others only by the revelation 
 which he hath been pleafed to make of himfelf 
 from heaven. That there is a God, is the dif- 
 tinct voice of every man, and of every thing 
 without him : how much more then will we be 
 confirmed in the belief of this truth, if we at- 
 tentively view the whole creation, and the 
 wonderful order and harmony that fublift be- 
 tween all the parts of the whole fyftem ? It 
 is quite unneceflary to (hew, that fo great a fa- 
 bric could never have been brought into being 
 without an all-wife and powerful Creator ; 
 nor could it now fubfift without the fame al- 
 
 (&) Pecunia magnum generis humani bonum. 
 (/) an Ir' etfltnnHi vXev. 
 
 mighty
 
 Led. IX. and Utility of Religion. 97 
 
 mighty Being to fupport and preferve it. cf Let 
 <c men therefore make this their conftant fludy, 
 <c fays Ladlantius, even to know their common 
 <c parent and lord, whofe power can never be 
 " perf dly known, whofe greatnefs cannot be 
 " fathomed, nor his eternity comprehended(/).' s 
 When the mind of man, with its faculties, 
 come to be once intenfely fixed upon him, all 
 other objects difappearing, and being, as it were, 
 removed, quire out of fight, it is entirely at a 
 ftand, and over-powered, nor can it poffibly 
 proceed further. But concerning the doctrine 
 of this vaft volume of the works of God, 
 and that ftill brighter light, which ftiines forth 
 in the Scriptures, we {hall fpeak more fully 
 hereafter. 
 
 (/) Ut. Parentetn fuum, Dominumq; cognofcant, cujus nee 
 virtus asftimari poteft, nee magnitude pcrfpici, nee asternitas 
 comprehendi. 
 
 H LECTURE
 
 98 Of the Decrees of God. Left. X. 
 
 LECTURE X. 
 
 Of the Decrees of GOD. 
 
 AS the glory and brightnefs of the Divine 
 Majefty is fo great, that the ftrongeft 
 human eye cannot bear the dired; rays of it, he 
 has exhibited himfelf to be viewed in the glafs of 
 thofe works, which he created at firft, and by his 
 unwearied hand continually fupports and governs; 
 nor are we allowed to view his eternal counfels 
 and purpofes thro' any other medium but this. 
 So that, in our catechifms, efpecially the (horter 
 one, defigned for the inftruclion of the ignorant, 
 it might, perhaps, have been full as proper, to 
 have pafled over the awful fpeculation concern- 
 ing the divine decrees, and to have proceeded,, 
 dire&ly, to the confederation of the works of 
 Godj but the thoughts you find in it, on this 
 fubject, are few, fober, clear, and certain : and, 
 in explaining them, I think it moft reafonable 
 and moft fafe, to confine ourfelves within thefe 
 limits, in any audience whatever, but efpecially 
 in this congregation, confifting of youths, not 
 
 to
 
 Lecl. X. Of the Decrees of God. 99 
 
 to fay, in a great meafure, of boys. Seeing, 
 therefore, the decrees of God are mentioned. in 
 our Catechifm, and it would not be proper to 
 pafs over in filence a matter of fo great moment, 
 I .mail accordingly lay before you fome few 
 thoughts upon this arduous fubjecl. 
 
 And here, if any where, we ought, accord- 
 ing to the common faying, to reafon, but in few 
 words. 1 mould, indeed, think it very impro- 
 per to do otherwife ; for fuch theories ought to 
 be cautioufly touched, rather than be fpun out 
 to a great length. One thing we may confi- 
 dently aflert, that all thofe things, which die 
 great Creator produces in different periods of 
 time, were perfectly known to him, and, as it 
 were, prefent with him from eternity ; and eve- 
 ry thing that happens, throughout the feveral 
 ages of the world, proceeds in the fame order, 
 and the fame precife manner, as the eternal mind 
 at firft intended it mould. That none of his 
 counftls can be difappointed or rendered ineffec- 
 tual, or in the leaft changed or altered by any 
 event whatfoever : " Known to God are all his 
 " works (a)," fays the Apoftlein the council of 
 Jerufalem ; and the ion of Sirach, " God fees 
 " from everlafting to everlafting, and nothing 
 " is wonderful in his fight (b). Nothing is new 
 
 (a) Nota funt Deo abi initio omnia fua opera. Ad. xv. 18. 
 () A feculo in feculum rcfpicit Deus, & nihil ell mirabile 
 in confpe&u ejus. 
 
 H 2 or
 
 ico Of the Decrees of God. Left. X. 
 
 or unexpected to him; nothing can come to 
 pds that he has not forefeen ; and his firft 
 thoughts are fo wife, that they admit no fecond 
 ones that can be fuppofed wifer. " And this 
 " (lability, and immutability of the divine de- 
 crees ()," is aff-Tted even by the Roman philo- 
 fopher : " It is neceflary, fays he, that the fame 
 c< things be always pleafmg to him, who can 
 " never be pleafed but with what is beft (</)." 
 
 Every artifl, to be fure, as you alfo well 
 know, works according to fome pattern, which 
 is the immediate object of his mind ; and this 
 pattern, in the all-wife Creator, mufl necefTa- 
 rily be entirely perfect, and every way com- 
 pleat. And, if this is what Plato intended by 
 his ideas, which not a few, and thefe by no 
 means unlearned, think very likely ; his own 
 fcholar, the great Stagirite, and your favourite 
 philofopher, had, furely, no reafon, fo often, 
 and fo bitterly, to inveigh againft them. Be 
 this as it may, all that acknowledge God to 
 be the author of this wonderful fabric, and all 
 thefe things in it, which fucceed one another 
 in their turns, cannot poffibly doubt, that he 
 has brought, and continues to bring them all 
 about, according to that moft perfect pattern 
 
 (c) To d fMTuffhiijToit cj axuojTov Trap 5e 
 (/) Necefle eft illi eadem temper placere, cui nifi optima 
 placere non pofTunt. 
 
 fublifting
 
 Left. X. Of the Decrees of God. 101 
 
 fubfifting in his eternal councils ; and thefe 
 things, that we call cafual, are all unalterably 
 fixed and determined tohim. For according to 
 that of the philofopher, *< Where there is mofl 
 <c wifdom, there is leaft chance (e)," and there- 
 fore, furely, where there is infinite wifdom, 
 there is nothing left to chance at all. 
 
 This maxim, concerning the eternal councils 
 of the fupreme Sovereign of the world, befides 
 that it every where mines clearly in thd books of 
 the facred Scriptures, is alfo, in itfelf, fo evident 
 and confident with reafon, that we meet with 
 it in almoft all the works of the philofophers, and 
 often, alfo, in thofe of the poets. Nor does it 
 appear, that they mean any thing elfe, at leaft, 
 for the moft part, by the term fate : though 
 you may meet with fome things in their works, 
 which, I own, found a little harfh, and can 
 fcarcely be fufficiently foftened by any, even 
 the moft favourable interpretation. 
 
 But, whatever elfe may feem to be com- 
 prehended under the term fate, whether taken 
 in the mathematical or phyfical fenfe, as fome 
 are pleafed to diftinguifh it, muft, at laft, of 
 neceffity be refolved into the appointment and 
 good pleafure of the fupreme Governor of the 
 world. If even the blundering aftrologcrs and 
 
 (r) Ubi plus eft fapientize, tbi minus eft cafus. 
 
 H 3 fortune-
 
 102 Of the Decrees of God. Left. X. 
 
 fortune-tellers acknowledge, that the wife man 
 has dominion over the flars ; how much more 
 evident is it, that all thefe things, and all their 
 power and influence, are fubject and fubfervient 
 to the decrees of the all-wife God ? Whence 
 the faying of the Hebrews, " There is no planet 
 to Ifracl (/)." 
 
 And according as all thefe things in the 
 heavens above, and the earth beneath, are daily 
 regulated and directed by the eternal King ; in 
 the fame precife manner were they all from eter- 
 nity ordered and difpofed by him, <c who work- 
 <{ eth all things according to the counfel of his 
 " own will (g}>" who is more ancient than the 
 fea and thg mountains, or even the heavens 
 themfelves. 
 
 Thefe things we are warranted and fafe to 
 believe ; but what perverfenefs, or rather mad- 
 nefs, is it to endeavour to break into the facred 
 repofitories of heaven, and pretend to accom- 
 modate thofe fecrets of the divine kingdom to 
 the meafures and methods of our weak capaci- 
 ties ! To fay the truth, I acknowledge that I 
 am aftonifhed, and greatly at a lofs, when I hear 
 learned men, and profeHbrs of Theology, talk- 
 ing prefumptuoufly about the order of the divine 
 
 (/) Non efle planetam Ifraeli. 
 
 (g) Qui cunda exequitur fecundum confiliura Voluntatis fuae. 
 Eph. i. ii. 
 
 decreesj
 
 Led. X. Of the Decrees of God. 103 
 
 decrees, and when I read fuch things in their 
 works. Paul confidering this awful fubjeft, 
 u as an immenfe fea, was aftonifhed at it, and 
 " viewing the vaft abyfs, ftarted back, and cry- 
 * f ed out with a loud voice, O! the depth, &c.()" 
 Nor is there much more fobriety or moderation 
 in the many notions that are entertained, and 
 the difputes that are commonly raifed about re- 
 conciling thefe divine decrees, with the liber- 
 ty and free-will of man. 
 
 It is indeed true, that neither religion, nor 
 right reafon, will furTer the actions and defigns 
 of men, and confequently, even the very mo- 
 tions of the will, to be exempted from the em- 
 pire of the counfel and good pleafure of God. 
 Even the books of the heathens are filled with 
 moft exprefs teftimonies of the moft abfolute 
 fovereignty of God, even with regard to thefe. 
 The fentiments of Homer are well known (/); 
 and with him agrees the tragic poet Euripides, 
 " O ! Jupiter, fays he, why are we, wretched 
 " mortals, called wife ? For we depend entire- 
 " ly upon thee, and we do whatever thou in- 
 " tendeft we (hould *." 
 
 uarwtf wpoj TriXay^ earnpv JXiTyiasVa; My fiaf&s l'3lw 
 <,*&c. Chryf. 
 
 12 Ztv Tt otjr 
 
 era 
 
 jr. IKET. 1. 734.. 
 
 H 4 And
 
 J 04 Of the Decrees of God. Left. X. 
 
 And it would be eafy to bring together a vaft 
 collection of fuch fayings, but thefe are fufficient 
 for our prefent purpofe. 
 
 They always feemed to me to ad: a very ridi- 
 culous part, who contend, that the effed of the 
 divine decree is abfolutely irreconcilable (/) with 
 human liberty ; becaufe the natural and neceflary 
 liberty of a rational creature is to ad or chufe 
 from a rational motive, or fpontaneoufly, and of 
 .purpofe(*); but who fees not, that, on the fuppo- 
 iition of the moft abfolute decree, this liberty is 
 not taken away, but rather eftablimed and con- 
 firmed ? For the decree is, that fuch an one. mail 
 make choice of, or do fome particular thing 
 freely. And, whoever pretends to deny, that 
 whatever is done or chofen, whether good or 
 indifferent, is fo done or chofen, or, at leaft, 
 may be fo, efpoufes an abfurdity. But, in a 
 word, the great difficulty in all this difpute is, 
 that with regard to the origin of evil. Some 
 diftinguifh, and juftly, the fubftance of the 
 adion, as you call it, or that which is phyfical in 
 the adion, from the morality of it. This is of 
 fome weight, but whether it takes away the 
 whole difficulty, I will not pretend to fay. Be- 
 lieve me, young gentlemen, it is an abyfs, it is 
 an abyfs never to be perfectly founded by any 
 
 pugnare. 
 (m) To MOTOV (Jatifiuioy. 
 
 plummet
 
 Left. X. Of the Decrees of God. 105 
 
 plummet of human underftanding. Should any 
 one fay, " I am not to be blamed, but Jove 
 c< and fate ()," he will not get off fo, but may 
 be nonplus'd by turning his own wit againft him; 
 the fervant of Zeno, the Stoic philofopher, be- 
 ing catched in an aft of theft, either with a de- 
 flgn to ridicule his matter's dodlrine, or to avail 
 himfelf of it, in order to evade punimment, faid, 
 < e It was my fatetobe a thief; and to be punifh- 
 <e ed for it, faid Zeno(o)." Wherefore, if you 
 will take my advice, withdraw your minds from 
 a curious fearch into thi's myftery, and turn them 
 directly to the ftudy of piety, and a due reve- 
 rence to the awful majefty of God. Think 
 and fpeak of God and his fecrets with fear and 
 trembling, but difpute very little about them ; 
 and, if you would not undo yourfelves, beware 
 of difputing with him : if you tranfgrefs in any 
 thing, blame yourfelves j if you do any good, 
 or repent of evil, offer thankfgiving to God. 
 This is what I earneftly recommend to you, in 
 this I acquiefce myfelf ; and to this, when much 
 toffed and diftrefied with doubt and difficulties, 
 I had recourfe, as to a fafe harbour. If any of 
 you think proper, he may apply to men of 
 
 () a* lyu) aml^ iipi, aXXa i 
 
 (0) In fatis mibi, inquit, fuit furari. Et caedi, Jr.quit 
 Zeno. 
 
 greater
 
 1 06 Of the Creation of the World. Led. XI. 
 greater learning ; but let him take care, he 
 meet not with fuch as have more forwardnefs 
 and prefumption. 
 
 LECTURE XI. 
 Of the CREATION of the WORLD. 
 
 WHOEVER looks upon this great fyftem 
 of the univerfe, of which he himfelf 
 is but a very fmall part, with a little more than 
 ordinary attention, unlefs his mind is become 
 quite brutifh within him, it will, of neceffity, 
 put him upon confidering whence this beautiful 
 frame of things proceeded, and what was its firft 
 original ; or, in the words of the poet, " From 
 <e what principles all the elements were formed, 
 " and how the various parts of the world at 
 <c firft came together (a)" 
 
 Now, as we have already obferved in our 
 ditfertation concerning God, that the mind rifes 
 
 () Quibufq; exordia primis 
 
 Omnia, &ipfe tener mundi concreverit orbis. 
 
 ViR.EcUvi. 
 
 direclly
 
 Led. XI. Of the Creation of the World. 1 07 
 directly from the confideration of this vifible 
 world, to that of its invifible Creator ; fo from 
 the contemplation of the firft and infinite mind, 
 itdefcends to this vifible fabric ; and again, the 
 contemplation of this latter, determines it to re- 
 turn with the greateft pleafure and fatisfaction 
 to that eternal fountain of goodnefs, and of 
 every thing that exifts. Nor is this a vicious 
 and faulty circle, but the conftant courfe of a 
 pious foul travelling, as it were, backwards and 
 forwards from earth to heaven, and from heaven 
 to earth ; a notion quite fimilar to that of the 
 angels afcending and defcending upon the ladder 
 which Jacob faw in his vifion. But this con- 
 templation, by all means, requires a pure and 
 divine temper of mind, according to the maxims 
 of the philofopher : " He that would fee God 
 " and goodnefs, muft firft be himfelf good, 
 <c and like the Deity ()." And thofe, who have 
 the eyes of their minds pure and bright, will 
 fooner be able to read in thofe objects that are 
 expofed to the outward eye, the great and evi- 
 dent characters of his eternal power and god- 
 head. 
 
 We mail therefore now advance fome thoughts 
 upon the creation, which was the firft and moft 
 
 xa^o*. Plot. 
 
 (lupendpus
 
 1 08 Of tie Creation of tie World. Left XI. 
 ftupendous of all the divine works : and the 
 rather, that fome of the philofophers, who were, 
 to be fure, pofitive in aflerting the being of a 
 God, did not acknowledge him to be the au- 
 thor or creator of the world . As for us, accord- 
 ing to that of the epiftle to the Hebrews, " by 
 " faith we underftand, that the worlds were 
 <c framed by the word of God (c)." Of this we 
 have a diftinct hiftory in the firft book of Mofes, 
 and of the facred Scripture, which we receive as 
 divine. And this fame doctrine the prophets 
 and apoftles, and, together with them, all the 
 facred writers, frequently repeat in their fermons 
 and writings, as the great foundation of faith, 
 and of all true religion ; for which reafon, it 
 ought to be diligently inculcated upon the minds 
 of all, even thofe of the moft ignorant, as far as 
 they are able to conceive and believe it ; though, 
 to be fure, it contains in it fo many myfteries, that 
 they are fufficient not only to exercife the moft 
 acute and learned underftand ings, but even far 
 exceed their capacities, and quite over-power 
 them -, which the Jewith doctors feem to have 
 been fo fenfible *or, if I may ufe the expreffion, 
 fo over fenfible of, that they admitted not their 
 difciples to look into the three firft chapters of 
 
 (c} nr wajAEK icaTf7j<r9 rov uwecfpuevrt 0. Cap. xi. 3. 
 
 Generis,
 
 Left. XL Of the Creationoftbe World. 1 09 
 Genefis, till they arrived at the age required, in 
 or to enter upon the prieftly office. 
 
 Although the faith of this doctrine immedi- 
 ately depends upon the authority and teftimony 
 of the Supreme God of truth, for, as St. Am- 
 brofe expreffes it, " To whom fhould I give 
 " greater credit concerning God, than to God 
 " himfelf (d} ?" it is however fo agreeable to 
 reafon, that if any one chuie to enter into the 
 difpute, he will find the ftrongeft arguments pre- 
 fenting themfelves in confirmation of the faith 
 of it ; but thofe on the oppofite fide, if any fuch 
 there be that deferve the name, quite frivolous, 
 and of no manner of force. Tatian declared, 
 that no argument more effectually determined 
 him to believe the Scriptures, and embrace the 
 chriftian faith, c< than the confident intelligible 
 " account they give of the creation of the uni- 
 " verfe (e)." 
 
 Let any one that pleafes, chufe what other 
 opinion he will adopt upon this fubject, or, as it 
 is a matter of doubt and obfcurity, any of the 
 other hypothefis he thinks moft feafible. Is he 
 for the atoms of Epicurus, dancing at random in 
 an empty fpace, and, after innumerable trials, 
 throwing themlelves at laft into the beautiful 
 fabric which we behold, and that merely by a 
 
 {</) Cui enim magis deDeo, quam Deo credam. Ambrof. 
 (e) To EnxoloAijTrTo* rrij ?*&*?'& ^onffiu^. Tatian. 
 
 kind
 
 1 10 Of the Creation of the World. Left. XI, 
 kind of lucky hit, or fortunate throw of the 
 dice, without any Amphion with his harp, to 
 charm them by his mufick, and lead them into 
 the building ? To fay the truth, the Greek phi- 
 lofopher had dreamed thefe things very prettily, 
 or, according to more probable accounts, bor- 
 rowed them from two other blundering philofo- 
 phers, Democritus and Leucippus, though he 
 ufed all poifible art to conceal it, that he might 
 have to himfelf the whole glory of this noble in- 
 vention. But whoever firft invented, or'publifhed 
 this hypothefis, how, pray, will he perfuade us, 
 that things are actually fo ? By what convincing 
 arguments will he prove them? Or what credible 
 witneffes will he produce to atteft his facts ? For 
 it would neither be modeft nor decent, for him 
 nor his followers, to expect implicit faith in a 
 matter purely philofophical and phyfical, and at 
 the fame time, of fo great importance, efpecially 
 as it is their common method fmartly to ridicule 
 and fupercilioufly to defpife the reft of mankind, 
 as being, according to their opinion, too credu- 
 lous in matters of religion. But what we have 
 now faid is more than enough upon an hypo- 
 thefis fo filly, monftrous and inconfiftent. 
 
 After leaving the Epicureans, there is no 
 other noted mift, that I know of, remaining for 
 one that rejects the doctrine of the creation, but 
 only that fiction, of the Peripatetick fchool, con- 
 cerning
 
 Lett. XI. Of the Creation of tbe World. 1 1 1 
 cerning the eternity of the world. This Arifto- 
 tle is faid to have borrowed from a Pythagorean 
 philofopher, named Ocellus Lucanus, who, in 
 that inP.ance, feems to have deferted not only the 
 doctrine of his matter Pythagoras, but alfo that 
 of all the more ancient philosophers. It is true, 
 two or three others are named, Parmenio, Me- 
 lifTus, &c. who are fufpected to have been of 
 the fame fentiments with Ocellus j but this is 
 a matter of uncertainty, and therefore to be left 
 undetermined. And indeed, both Ariftotle and 
 Ocellus feems to have done this at random, or 
 without proof, as they have advanced no argu- 
 ments in favour of their new doctrine, that can 
 be thought very favourable, much lefs cogent 
 anjd convincing. 
 
 It is furely impoflible to demonstrate the truth 
 of their opinion a priori, nor did thefe authors 
 attempt it. They only endeavoured to mufter 
 up fome difficulties againft the production of the 
 world in time, the great weaknefs whereof any 
 one, who is but tolerably acquainted with the 
 chriftian religion, will eafily perceive. Ariftotle's 
 arguments rather make againft fome notions 
 efpoufed by the old philofophers, or rather 
 forged by hlmfelf, than againft the doctrine of 
 the creation. Nay, he himlelf fometimes fpeaks 
 with great diffidence of his own opinion on this 
 fubject, particularly in his topicks, where, among 
 
 other
 
 112 Of the Creation of tbe World. Led. XI. 
 other logical problems, he propofes this as one, 
 viz. " Whether the world exifted from eter- 
 " nity or not (/)?" 
 
 On the contrary, befides that the world has 
 evident marks of novelty, as is acknowledged by 
 Lucretius in a remarkable paiTage of his poems, 
 which is very well known, " Befides, fays he, 
 " if the earth and the heavens were not origi- 
 " nally created, but exifted from eternity, why 
 " did not earlier poets defcribe the remarkable 
 <c actions of their times long before the The- 
 * ban war and the deftruction of Troy ? But, 
 *' in my opinion, the univerfe is not of old 
 <c (landing, the world is but a late eftablifli- 
 " ment, and it is not long fince it had its be- 
 " ginning," and more to that purpofe (g). 
 
 If we duly confider the matter, and acknow- 
 ledge the courfe of the ftars, not only to be 
 owing to a firft mover, but alfo that the whole 
 fabric, with all the creatures therein, derive 
 their exiftence from fome Supreme Mind, who 
 is the only fountain of being ; we muft certainly 
 conclude, that that felf-exiflent principle, or 
 
 f, * . 
 
 (g) Praeterea finulla fuit genitalis origo 
 Terrae & Cceli, femperq; aeterna fuere, 
 Cur fupra bellum Thebanum & funer-i Trojae, 
 Non alias alii quoque res cecinere Poets ? 
 Verum, ut opinor, habec novitatem fuirma, recenfq; 
 Natura eft mundi, neq; pridem exordia cepir. 
 
 fource
 
 Led. XI. Of the Creation of the World. 113 
 fource of all Beings is by all means eternal ; but 
 there is no neceffity at all, that we mould fup- 
 pofe all other things to be coeval with it ; nay, 
 if it is not abfolutely neceflary, it is at leaft high- 
 ly reafonable and confident to believe the con- 
 trary. 
 
 For, that this world, compounded of fo many, 
 and fuch heterogeneous parts, mould proceed, 
 by way of natural and neceflary emanation, from 
 that one firft, pured, and mod fimple nature, 
 nobody, I imagine, could believe, or in the leaft 
 fufpect : can it poflibly be thought, that mor- 
 tality mould proceed from the immortal, cor- 
 ruption from the incorruptible, and, what ought 
 never to be fo much as mentioned, even worms, 
 the vileft animalcules, and mod abject infects, 
 from the beft, moil exalted, and mod blefled 
 Majedy ? But, if he produced all thefe things 
 freely, merely out of his good pleafure, and 
 with the facility that condantly attends almighty 
 power; how much more confident is it to be- 
 lieve, that this was done in time, than to ima- 
 gine it was from eternity ? 
 
 It is a very difficult matter to argue at all a- 
 bout that, the nature whereof our mod enlarged 
 thoughts can never comprehend. And though, 
 among philofophers and divines, it is difputed, 
 whether fuch a production from eternity is pol- 
 fible or not j there is probably fomcthing con- 
 I cealed
 
 1 1 4 Of tie Creation of the Wtrld. Left. XI. 
 cealed in the nature of the thing, tho' unknown 
 to us, that might fugged a demonftration of 
 the impoffibiiity of this conceit ; for what is 
 finite, in bulk, power, and every other refpect, 
 feems fcarcely capable of this infinity of duration ; 
 and divines generally place eternity among the 
 incommunicable attributes of God, as they are 
 called : it feems, to be fure, moft agreeable to 
 reafon, and, for ought we know, it is abfolutely 
 neceffary, that, in all external productions, by a 
 free agent, the caufe fhould be, even in time, 
 prior to the effect, that is, that there muft have 
 been fome point of time whe/ein the being pro- 
 dacing did, bat the thing produced did not exift. 
 As to the eternal generation, which we believe, 
 it is within God himfelf, nor docs it conftitute 
 any thing without him, or different from his 
 nature and effence. Moreover, the external 
 production of a created being of a nature vaftly 
 different from the agent, that is fuppofed to 
 produce it, and to act freely in that produc- 
 tion, implies, in its formal conception, as the 
 fchools exprefc it, a tranflation from non-entity 
 into being ; whence it feems neceffary to follow, 
 that there muft have been fome point of time, 
 wherein that created being did not exift. 
 
 The notions of the Platonifts, concerning 
 pre-exiftent matter, do not concern the preient 
 fubjcdt ; but, to be fure, they are as idle and 
 
 empty
 
 Left. XI. Of tie Creation of the World. 1 1 5- 
 empty as the imaginary eternity of the world in 
 its prefent form. As angels were not produced 
 out of matter, it is furely furprifing that thofe, 
 who atflert their creation by God, (liould find dif- 
 ficulty in acknowledging the production of other 
 things, without pre-exiftent matter, or even of 
 matter itfelf. The celebrated maxim of the 
 philofophers, " That out of nothing nothing is 
 " produced," we receive, but in a different and 
 founder fenfc, viz. that nothing can be produced 
 but either from pre cxiftent matter, or by a pro- 
 ductive power, in which it was virtually con- 
 tained. And, in this fenfe, this famous maxim 
 affords an invincible demonftration a pofteriori, 
 for the fubject is not capable of any other, to 
 prove that there muft be fome being that exifted 
 befo r e any creature, and the unity and eternity 
 of that being. 
 
 The great Creator of the world, having all 
 things virtually in himfelf, needed neither matter 
 nor inftruments in order to produce them : " By 
 c the word of the Lord were the heavens made, 
 c and all the hoft of them by the breath of his 
 " mouth (g)." Thefe were his levers and tools, 
 the word of the Lord, or that effectual act of his 
 will, which gave being to all things (). " The 
 " mighty Lord of all called directly to his holy, 
 
 (/) PfaL xxxiii. 6. () na7p{. 
 
 I 2 "Intel-
 
 1 1 6 Of tie Creation of the World. Left. XL 
 " intelligent, and creating word, let there be a 
 " fan, and a fun immediately appeared, &c. (/')" 
 Here he fpoke, and it was done, " the word 
 V and the effect (hewed themfelves together (/)." 
 If you afk what moved infinite goodnefs to per- 
 form this great work ; I anfvver, that very good- 
 jnefs you mention : for if, as they fay, it is the 
 nature of goodnefs to be always communicative ; 
 that goodnefs, to be fure, muft be the moft 
 diffbfive, which is in itfelf greateft, richefi, and 
 fo very immenfe, that it cannot be in the leaft 
 diminished, much lefs exhaufted, by the great- 
 eft munificence. Here there is no danger, that 
 that iliould happen, which Cicero prudently 
 cautions againft, in the cafe of human gocdnefs, 
 viz. " That liberality mould undo itfelf (/)." 
 For that liberality muft be immortal and endlefs, 
 the treafures whereof are infinite. 
 
 Nor is it to be doubted, but, from this very 
 goodnefs, together with the immenfe power and 
 wifdom, which fhine forth fo brightly in the 
 creation and all the creatures, an immenfe weight 
 of glory is reflected upon the Creator himfelf, 
 and the fource of all thefe perfections; nor muft 
 it be denied, that the manifold wifdom of God 
 
 (/) O* & iravluv ja'fi- wfl/wj K^uns-t tu utvra a.yvu xj ;o>jTw'*J 
 hfjiuippxu Xo'yw t'r >)Ai' ^ apse, ru (pdvxi, &c. Trifmeg. 
 (/f) a'/xa IV-, UIMX. lffn> 
 
 (/) Ne liberalitate pereat liberalitas. 
 
 propofed
 
 Left. XI. Of the Creation of the World. i \ j 
 propofed this end likewife. And there is no- 
 thing more certain than that, from all thefe 
 taken together, his works, his benevolent and 
 diffufive goodnefs, his power and wifdom illu- 
 flrated in the creation, and the glory that con- 
 tinually re/lilts therefrom, from his wife coun- 
 fels, and his own moft perfect nature, whence 
 all thefe things flow ; nothing is more certain, 
 I fay, than that, from all thefe taken together, 
 the divine Majefty enjoys an eternal and inex- 
 preflible delight and fatisfaclion : and thus all 
 things return to that vaft and immenfe ocean, 
 from whence they at firft took their rife, ac- 
 cording to the expreflion in the Proverbs, 
 " He hath made all things for himfelf (m) :" 
 and the words of the fong in the Revelations 
 are moft exprefs to this purpofe, " Thou art 
 <c worthy, O Lord, to receive glory, and 
 honour, and power, for thou haft created all 
 " things, and for thy pleafure they are, and 
 " were created ()." Nor could it indeed be 
 otherwife, than that he, who is the beginning 
 of all things, mould alfo be the end of all } a 
 wonderful beginning without a beginning, and 
 an end without an end. So that, as the author 
 of the epiftle to the Hebrews reafons concern- 
 ing the oath of God : As he could fwear by 
 
 () Prov. xvi. > () Rev. iv. n. 
 
 I no
 
 I \ 8 Oftbe Creation of the World. Left. XL 
 " no greater, he fwcre by himfelf." In like 
 manner we may argue here, as he could pro- 
 pofe no greater end or defign, he propofed 
 himfelf. It was the faying of Epicurus, <c That 
 * { the wife man does every thing for his own 
 <{ fake (o) :" we, who are other ujfe taught, 
 fhould rather fay, that the wife man does no- 
 thing for his own fake, but all for that of God. 
 But the moft exalted, to be fure, and the wifeft 
 of all beings, becaufe he is fo, muft of neceffity 
 do all things for himfelf; yet, at the fame time, 
 all his difpenfations, towards his creatures, are 
 moft bountiful and benevolent. 
 
 That the world was made directly and im- 
 mediately for man, is the doctrine not only of 
 the Stoicks, but alfo o the matter of the Peri- 
 patetick fchool: " We are, fays he, in fome re- 
 " fpeft, the end of all things (/>).'' And in 
 another place, " Nature has made all things for 
 " the fake of man (q}" Cicero fpeaks to the 
 fame purpofe (r) ; and Lactantius more fully 
 than either (s). But Mofes gives the greateft 
 light on this fubjed:, not only in his hiftory of 
 
 (0) Sapientem omnia facere fui caufa. 
 
 (/) Sumus enim et nos quodammodo omnium finis. 2 Phyf. 
 tit. 23. 
 
 ( ? ) Natura hominum gratia omnia fecit. 
 
 (r) DC legibus. 
 
 (j) Sol irrequietis curfibus & fpatiis inequalibus orbes con- 
 Scit, &c, ad finem capitis, De iraDei. Cap. 13. 14. 
 
 the
 
 Led. XI. Of the Creation of the World. 1 1 9 
 the creation, but alfo in Deuteronomy, wherein 
 he warns the Ifraelities againft worshipping 01 
 angels : for this reafon ; becaufe, fays he, " they 
 " were created for the fervice of man (/) :" and 
 the fun, in Hebrew, is called Shemefh, which 
 fignifies a fcrvant. 
 
 But O ! whither do our hearts ftray ! ought 
 we not to dwell upon thispleafarit contemplation,, 
 and even die in it? I mould choofe to be 
 quite loft in it, and to be rendered altogether 
 infenfible, and, as it were, dead to thefe earthly 
 trifles, that make a noife around us. ' O fwect 
 reciprocation of mutual delights ! ct The Lord 
 < fliall rejoice in his works (u)" fays the 
 Pfalmift : and, prefently after, < c My medita- 
 * tion of him fliall be fweet, I will be glad in 
 *' the Lord (#)." Let us look fometimes to the 
 heavens, fometimes to the fea, and the earth, 
 with the animals and plants that are therein, and 
 very often to ourfelves ; and in all thefe, and in 
 every thing elfe, but in ourfelves particularly, 
 let us contemplate God, the common Father of 
 all, and our moft exalted Creator, and let our 
 contemplation excite our love. 
 
 They, who have fent the ignorant and un- 
 learned to pictures and images, as books proper 
 for their inftruclion, have not adted very wifer 
 
 (.') Deut. () Pfal. civ. 31. (*),Ibid. ver. 34. 
 
 1.4 iy.
 
 120 Of the Creation of the World. Left. XI. 
 ly, nor has that expedient turned out happily or 
 luckily for the advantage of that part of man- 
 kind ; but furely this great volume, or fyftem, 
 which is always open, and expofed to the view 
 of all, is admirably adapted to the inftruc"Hon 
 both of the vulgar and the wife ; fo that Chry- 
 foftom had good reafcn to call it "The great 
 " book for the learned and unlearned (y)." 
 And the faying of St. Bafil is very much to the 
 purpofe, " From the beauty of thofe things, 
 " which are obvious to the eyes of all, we ac- 
 < l knowledge that his inexpreffible beauty ex- 
 c< cells that of all the creatures; and from the 
 <c magnitude of thofe fenfible bodies, that fur- 
 < c round us, we conclude the infinite and im- 
 <e menfe goodnefs of their Creator, whofe ple- 
 <c nitude of power exceds all thought, as well 
 ,< f as expreffion (z)." 
 
 For this very end it evidently appears, all 
 things were made, and we are the only vifible 
 beings that are capable of this contemplation : 
 <c The world, fays St. Bafil, is a fchool, or Ic- 
 " rninary, very proper for the inftruction of ra- 
 
 rot 
 
 twcp/uyiSig xj iraura.* ^lavowen Iv tu 9rXj9s> T?5 tctvrx 
 
 T. Alex, horn, i. 
 
 " tional
 
 Led. XI. Of the Creation of the World. 1 2 1 
 <c tional fouls in the knowledge of God (#)." 
 We have alfo the angels, thofe minifters of fire, 
 to be fpectators with us on this theatre. But 
 will any of us venture to conjecture, what they 
 felt, and what admiration feized them, when 
 they beheld thofe new kinds of creatures rifing 
 into being, and thofe unexpected fcenes, that 
 were filcceffively added to the preceding ones, 
 on each of the fix days of that firft remarkable 
 week: <( When he laid the foundations of the 
 <f earth, and placed the corner ftone thereof; 
 cc when the morning ftars fang together, and all 
 " the (bus of God (houted for joy ()." 
 
 But O the ftupidity of mankind! All thofe 
 ftupendous objects are daily round us ; but be- 
 caufe they are conftantly expofed to our view, 
 they never affect our minds : fo natural is it for 
 us to admire new, rather than grand objects. 
 Therefore the vaft multitude of ftars, which 
 diverfify the beauty of this immenfe body, does not 
 call the people together j but, when any change 
 happens therein, the eyes of all are fixed upon 
 the heavensi " No body looks at the fun, but 
 " when he is obfcured j nobody obferves the 
 
 (a) o xwrp?i}/^w> XoyxJV h$curKotteK>t x^ T?; 
 Alex. horn. i. 
 
 Job xxxviii. 6, 7. 
 
 " meon,
 
 122 Of the Creation of the World. Left. XL 
 " moon, but when Ihe is eclipfed, then nature 
 " feems to be in danger, then vain fuperftition 
 " is alarmed, and every one is afraid for him- 
 " felf (c)" " But furcly, fays St. Bernard, 
 <c concerning the fun and moon, thefe are great 
 " miracles, very great to be fure : but the firft 
 " production, or creation of all things, is a vaft 
 " miracle, and makes it eafy to believe all the 
 <{ reft 5 fo that, after it, nothing ought to excite 
 " our wonder ^." 
 
 (< ) Sol fpe&atorem, nifi cum deficit, non habet ; nemo ob- 
 fervat lunam nifi laborantem, tune orbes conclamant, tune 
 pro fe quifq; fuperftitione vana trepidat. SEN. 
 
 (/) Magna funt haec miracula, magoa nimis ita eft ; mira- 
 culum autem immenfum eft ipfa prima omnium produftio, 
 feu creatio, quae miraculorum omnium adco facilem fidem 
 facit, ut poft earn nihil fit mirum. 
 
 LECTURE
 
 Led. XII. Of the Creation of Man. 123 
 
 LECTURE XII, 
 
 Of the Creadon cf M AN. 
 
 THIS great theatre being built, beljdes 
 thofe fpe&ators, which had been but 
 lately placed in the higher feats, it pleafed the 
 fupreme Creator and Lord to have another com- 
 pany below, as it were in the area : thefe he 
 called forth into being by creation, and man 
 was introduced into this area, " to be a fpeda- 
 " tor of him and of his works $ yet not a 
 c< fpedator only, but alfo to be the interpreter 
 cf of them (a}." Nor yet was man placed there- 
 in merely to be a fpcdator and an interpreter ; 
 but alfo, in a great meafure, to be pofleffor and 
 lord thereof ? or, as it were, the Creator's 
 " fubftitute (b}" in a fpacious and convenient 
 houfe ready built, and ftored with all forts of 
 ufeful furniture. 
 
 (a) J{ SjfltTJJK Tl UTB xj TUT a'l'Ttf ffyw, X^ fAOttll 
 
 'ww. Arrian. 
 
 Now,
 
 124. Of tie Creation of Man. Left. XII. 
 
 Now, that man himfelf is a grand and noble 
 piece of workmanmip, appears even from this 
 circumftance, that the moft wife operator, when 
 he was going to create him, thought fit to pre- 
 face his defign with thefe words, " Let us make 
 " man." So that he was created, not merely 
 by a word of command like the reft of the crea- 
 tures, <{ but by a confultation of the blefled 
 Trinity (f)." 
 
 And, indeed, man is a wonderful compofi- 
 tion, the conjunction of heaven and earth ; 
 cc The breath of God, and the duft of the 
 <c ground ;" the bond of union between the vi- 
 fible and invifible world, and truly a " world in 
 " miniature, a kind of mixt world, nearly 
 " related to the other two (*/)." Nor is he only 
 a lively epitome and reprefentation of the greater 
 world, but alfo dignified with the image of his 
 great Creator. He made the heavens and the 
 earth, the fea and the ftars, and then all forts 
 of living creatures ; but, in the words of the 
 poet, " a more divine creature, and more ca- 
 f pable of elevated fentiments, was yet wanting, 
 
 (f) Faciamus hominem. Ut non folo jukentis fermone ficut 
 reliqua, fed confilio fanbe Trinitatis conditus fit. Arnob, 
 
 Greg. Nyff. 
 
 and
 
 Led. XII. Of the Creation of Man. 1 25 
 and one that could rule over the reft, therefore 
 man was born, &c. (e)" 
 
 The reft of the creatures, according to the 
 obfervation of the fchoolmen, which is notamifs, 
 had the impreflion of the divine foot ftamped upon 
 them, but not the image of the Deity. Thefe he 
 created, and reviewing them, found them to be 
 good, yet he did not reft in them ; but, upon 
 the creation of man, the fabbath immediately 
 followed. He made man, and then retted, 
 having a creature capable of knowing that he 
 was his Creator, one that could wormip him, 
 and celebrate his fabbath, whofe fins, if he 
 fhould commit any, he might forgive, and fend, 
 cloathed with human nature, his only begotten 
 fon, <f in whom he is abfolutely well pleafed," 
 and over whom, as the perfon that fulfilled his 
 good pleafure, he rejoices for ever, to redeem 
 his favourite creature. By the production of 
 man, the fupreme Creator exhibited himfelf in 
 the moft admirable light, and, at the fame time, 
 had a creature capable of admiring and loving 
 him ; and, as St. Ambrofe obferves, " one that 
 " was under obligation to love hisCreator the more 
 "ardently, the more wonderfully he perceived 
 
 (e) Sanftius his animal, mentif<j; capacius altar, 
 Deerat ad hue, & quod dominari in csetera poflet, 
 Natus homo eft. Ovid, i Met, 
 
 " himfelf
 
 i 26 Of the Creation of Man. Le. XI L 
 " himfelf to be made (/).'* And man, fays the 
 fame author, was made a two footed animal, 
 that he might be, as it were, one of the inha- 
 bitants of the air, that he might " afpire at 
 " high things, and fly with the wings of 
 fublime thoughts (g)." 
 
 And, indeed, the ftrudture of man is an 
 inftance of wonderful art and ingenuity, whether 
 you confider the fymmetry of his whole fabric 
 taken together, or all his parts and members 
 feparately. Gregory Nyffen fpeaks very much 
 tothepurpofe,when he fays, " The frame of man 
 " is awful, and hard to be explained, arid con- 
 " tains in it a lively reprefentation of many of 
 cc the hidden my fteries of God (b)." How won- 
 derful is even the flrudture of his body, which, 
 after all, is but the earthen cafe of his foul ? ac- 
 cordingly it is in the Chaldaic language called 
 Nidne, which fignifies a (heath. How far does 
 the workmanmip exceed the materials ? and 
 how juftly may we fay, " What a glorious 
 " creature out of the meanefi elements (/)?" 
 
 (y) Et quidem tanto ardentius amaret conditorem, quanta 
 jnirabilius fe ab eo conditum intelligeret. 
 
 (g) Et faftus eft homo bipe=;, ut fit unus quafi de volatilibu?, 
 jui alta vifu petat, & quodam remigio voliiet fublimum cogi- 
 tationum. 
 
 ()&) i) TM 6\6pw7T8 xcilce.c-x.tvr> ^iSepa TJ? ^ kffifpSnw&i xj nti&a. xj 
 
 (0 
 
 The
 
 Left. XII. Of tie Creation of Man. 127 
 The Pfalmift's mind feems to have dwelt upon 
 this meditation, till he was quite loft in it, 
 " How fearfully, fays he, and wonderfully am 
 <c I made I" And that celebrated phyfician, 
 who ftudied nature with fitch unwearied appli- 
 cation, in his book upon the ftruclure of the 
 human body, in which, after all, there is nothing 
 divine, often expreiTes his admiration in thefe 
 words, " Who is worthy to praife the wifdom 
 " and power of the Creator (k) ?" and many 
 other iuch exclamations. The Chriftian writers, 
 however, are moft full upon this fubject, par- 
 ticularly St. Bafil, St. Chryfoftom r and others, 
 who carry their obfervations fo far as the nails, 
 and hair, efpecially that on the eye-lids. And 
 Nyffen, on the words, " Let us make man," 
 has the following obfervation : "Man is a 
 * 6 grand and noble creature How can man be 
 " laid to be any great matter ? feeing he is a 
 " mortal creature, fubjecl to a great many paf- 
 " fions : from the time of birth, to that of his 
 " old age, expofed to a vaft many evils and 
 " diftrefles, and of whom it is written, Lord, 
 " what is man, that thou mould be mindful of 
 <c him, ccc. The hiftory we have of the pro- 
 11 duclion of man, delivered me from this diffi- 
 ** culty j for we are told, that God took fome 
 
 Of
 
 ia8 Of the Creation of Man. Left. XII. 
 " of the duft of the earth, and out of it formed 
 " man j from thefe words I underftood, that 
 " man was at once nothing, and yet fomething 
 " very grand (/)." He intended to fay, that 
 the materials, out of which man was made^ 
 were low, and, as it were, nothing ; but, .if 
 you confider the wonderful workmanmip, how 
 great was the honour conferred upon him ! The 
 <( earth did not fpontaneoufly produce man 
 t{ as it did gramoppers ; God did not commit 
 " the production of this or that particular 
 " creature to his miniftring powers -, no, the 
 ' gracious Creator took the earth in his own 
 " hand (m)." But befides the noble frame of 
 his body, tho' it was made of the duft of the 
 earth, that divine breath, and, by means of it, 
 ths infufion of a precious foul, mixes heaven and 
 earth together ; not, indeed, in the common 
 acceptation of that term, as if things fo vaftly 
 different were promiicuoufly jumbled together, 
 and the order of nature fubverted ; but only im- 
 
 (/) Msya avOpwcEros *J Tt^twy. "AX>. True ts.tyoi, 5 a.tfyu'K&' ; TO ttn- 
 xijpov uo TO f*vpwi; vrJStym v-zzroxESjicsi'ov, TO ixytwuT>5s ; yrlfaj p,vfa 
 x.a.x.tt'v fo-pov l^a.v\\^. Ilep 5 E'I Tr^a*. Kt'fts T;J !j-i> 8 <zvQfUTT<&; or* 
 fti/x^afx.U at/12, &C. M pot TW TOK*v\iit> ^aTB-opjjera* eXu> Ifof'ux, T?{ 
 ys^ffiwj TS eivQguTff* dvctytttxr^HGXy &C. Oral. ii. 
 
 (/) ait i y? a'Jloi/.ixTwj a"nri^ r?j Tsrltyao llsjS^xcri, AX* ax Jicre 
 
 plying,
 
 Left. XII. Of the Creation of Man. 129 
 plying, that the two parts of the human confti- 
 tution are compounded with mexpreffible art, 
 and joined in a clofe union. As to the mifery 
 of the human race, and the contemptible figure 
 in which rhelifeof man appears, it is to be afcribed 
 to another fource, very different from the earthly 
 materials, out of which his body was made. 
 That he was created happy, beautiful, and 
 honourable, he owed to his great and good 
 Creator ; but he himfelf is the author of his 
 own mifery. And hence it is, that though, 
 with regard to his original and pure nature, 
 we ought, for the ftrongeft reafons, to fpeak 
 more honourably of him, than of any other part 
 of the vifible world ; yet, jf we view him, " in 
 " his prefent circumftances ()," no part of the 
 creation, to be fure, defer ves to be lamented in 
 more mournful ftrains. 
 
 But what words can exprefs, what thought 
 can comprehend, the dignity and powers of that 
 heavenly foul that inhabits this earthly body, 
 and the divine image that is damped upon it ? 
 The philofophers of all ages and nations have 
 been enquiring into the nature of it, and have not 
 yet found it out. 
 
 A great many have alfo amufed themfelves 
 with too whimfical conjectures and fencies, and 
 
 () ?$. 
 
 K endeavoured
 
 130 Of tie Creation of Man. Left. XII. 
 endeavoured to difcover, by very different me- 
 thods, a figure of the bleffed Trinity in the fa- 
 culties of the foul. Nor was Methodius fatisfied 
 with finding a reprefentation of this myftery in 
 the foul of every particular man, but.alfo ima- 
 gined he had difcovered it in the three firft per- 
 fons of the human race, viz. Adam, Eve, and 
 their firft born fon, becaufe in them he found 
 unbegotten begotten, and proceeding, as alfo unity 
 of nature, and the origination of all mankind. 
 "But not to infift upon thefe, it is certain, the 
 rational, or intellectual, 'and immortal foul, fo 
 long as it retained its original purity, was adorn- 
 ed with the lively and refulgent image of the 
 father of fpirits, its eternal Creator ; but after- 
 wards, when it became polluted and flained 
 with fin, this image, though not immediately 
 quite ruined, was, however, miferably obfcured 
 and defaced. 'Tis true, the beautiful and erect 
 frame of the human body, which gives it an 
 advantage over all other creatures, and fome 
 other extenal graces, that man pofleflev may 
 poffibly be fome reflected rays of the divine ex- 
 cellence j but I mould hardly call them the 
 image of God : as St. Ambrofe well obferves,. 
 ' How can flefh, which is but earth, be faid 
 " to be made after the image of God, in 
 , c< whom there is no earth at all ? and {hall we 
 
 " be
 
 Led. XII. Of the Creation of Man. 1 3 r 
 " be faid to be like God, becaufe we are of a 
 '< higher rank than (heep and does (o)." 
 
 The dominion over the reft of the creatures, 
 which man enjoys, is a kind of faint (hadow of 
 the abfolute and unlimited fway of the fupreme 
 Majefty of heaven and earth. 1 dare not, how- 
 ever, venture to fay, it is that image, of which 
 we are fpeaking ; but, as thofe who draw the 
 picture of a king, after laying down the linea- 
 ments of the face and body, ufe to add the pur- 
 ple robe, and othtr enfigns of royalty, this do- 
 minion may certainly fupply the place of thefe, 
 with regard to this image of God on man. But 
 the lively colours, in which the image itfelf are 
 drawn, are " Purity, fays NyiTen, abfence of 
 <c evil, understanding, and fpeech (p)" For 
 even the eternal fon, and the wifdom 
 of the father, feems to be intended by the 
 pbilofophers under the term of the creating 
 mind (q) ;" and by the divine apoftle John, he 
 is called the Word : to thefe we have very good 
 ground to add charity, as nothing can be named 
 that renders man liker to God (r) ; for " God is 
 
 (o) Caro terra eft, qui dicatur ad imaginem Dei fata cum in 
 Deo terra non fit ? & an eo Dei fimiies dicemur, quia damulis 
 atque ovibus celfiores fumus ? 
 
 (?) 
 (r) 
 
 K 2 " love,
 
 j 32 Of the Creation of Man. Left. XIL 
 w love, and the fountain of it (*)." It is true, 
 charity is a valuable difpofition of the mind, 
 but it alfo difcovers itfelf in the frame of the 
 human body ; for man was made quite defence- 
 fefs, having neither horns, claws, nor fting, 
 but naked and harmlefs, and, as it were, -entire- 
 ly formed for meeknefs, peace, and charity. 
 
 The fame author, fpeaking of the image of 
 God on man, expreffes himfelf as follows, 
 ff Wherefore that you may be like God, exer- 
 " cife liberality and beneficence, ftudy to be in- 
 < nocent, avoid every crime, fubdue all the 
 " motions of fin conquer all the beads that 
 * { are within you. What, you will fay, have 
 "' I beafts within me ? Yes, you have beafts, 
 c and a vaft number of them. And that you 
 ** may not think I intend to infult you, is 
 " anger an inconfiderable beaft, when it barks 
 '< in your heart? What is deceit, when it lies 
 " hid in a cunning mind, is it not a fox ? Is not 
 the man, who is furioufly bent upon calumny, 
 ' a fcorpion ? Is not the perfon, who is eagerly 
 " fet on refentrnent and revenge, a moft vene- 
 et mous viper ? What do you fay of a covetous 
 f( man, is he not a ravenous wolf ? And is not 
 '* the luxurious man, as the prophet exprefles 
 " it, a neighing horfe ? Nay, there is no wild 
 
 beaft
 
 'Left. XII. Of the Creation of Man. 1 3 3 
 
 " beaft but is found within us; and do you 
 " confidcr yourfelf as Lord and Prince of the 
 " wild beads, becaufe you command thofe 
 " that are without, though you never think of 
 " fubduing, or fetting bounds to thofe that are 
 c{ within you? What advantage have you by 
 <{ your reafon, which enables you to overcome 
 " lions, if, after all, you yourfelf are overcome 
 " by anger ? To what purpofe do you rule over 
 " the birds, and catch them with gins, if you 
 " yourfelf, with the inconftancy of a bird, 
 <c are hurried hither and thither, and fome- 
 11 times flying high, are cnfnarcd by pride, 
 t: fometimes brought down, and catched- by 
 " pleafure ? But as it is fhameful for him, who 
 " rules over nations, to be a ilave at home, and 
 { for the man, who fits at the helm of the ftate, 
 " to be meanly fubjecled to the beck of a con- 
 tC temptible harlot, or even of an imperious 
 <c wife; will it not be, in like manner, difgrace- 
 tc ful for you, who exercife dominion over the 
 <{ beafts that are without you, to be fubject to 
 <c a great many, and thofe of the word fort, 
 '* that roar and domineer in your diftempered 
 
 (/) GEW" ojLMt* to-n) 3i 753; ^rraTiJo;;, ^arif atnbutxiitf. ^a xci, 
 nx$, pwnrowfot; uv t KsD,oat.^x\^v ran vtc&uv rut b^w, a^i Sfyhij, T* 
 v iftiSt tyu Sv;f* e'p^w iv ipavru ', i. {MJP'HZ irohvv o^.o & cro; Svpiutt 
 
 &C. 
 
 K * Khali
 
 134 Of the Creation of Man. Left. XII. 
 I (hall, laft of all, here fubjoin, what feme 
 of the antients have obferved, viz. that the na- 
 ture of the human foul, as it lies hid out of fight, 
 and to us quite unknown, bears an evident re- 
 femblance to that of God, who is himfelf un- 
 fearchable and pad finding out (). 
 
 But when we have well confidered all thefe 
 things, and the many other thoughts of this 
 kind, that may occur ; may we not cry out, 
 how furprifing and mocking is the madnefs and 
 folly of mankind ! the far greater part whereof, 
 as if they had quite forgot their original and na- 
 tive dignity, difparage thernfelves fo far, as to 
 purfue the meaneft objects, and fhamefully 
 plunge thernfelves in mud. 
 
 The words of Epictetus are divine, and have 
 a wonderful favour of piety : c You goto the 
 '? city of Olympta, fays he, to fee fome of the 
 " works of Phidias ; but you have no ambition 
 <{ to convene, in order to underftand, and look 
 " at thefe works, which may be feen without 
 *? travelling at all. Will you never underfland 
 te what you are, nor why you were brought 
 *' into the world ; nor, finally, what that is 
 <c which you have now an opportunity to view 
 " and contemplate (x) ?" And in another place, 
 
 () Kati" Etxoya rvirwv rev JftmiyS, x) aywpira ta. 
 
 (A") *E>? favfjiTrictv jtteVoS>i/*flt, Iv Mrfe TO ipyw ra (piwu ova OB 
 
 Arr. lib. i. cap. 6. 
 
 l For
 
 Left. XII. Of the Creation of Man. 
 " For if we were wife, what have we elfe 
 cc to do, both in public and in private, but to 
 <c praife and celebrate the deity, and to return 
 <{ our thanks to him? Ought we not, while- 
 " we are digging, plowing, and eating, to 
 <( fing to God this hymn ? Great is the Lord, 
 ce who has provided us with thefe ncceffaries of 
 " life, &c. (7). 
 
 As for you, young gentlemen, I would have 
 you to be fenfible of the honour and dignity of 
 your original ftate, and to be deeply imprefled 
 with the indignity and difgrace of your nature, 
 now fallen and vitiated, and dwell particularly 
 upon the contemplation of ir. Suffer not the 
 great honour and dignity of the human race, 
 which is to know the eternal and invifible God, 
 to acknowledge him, love him, and worship 
 him, to decay and die away within you : this, 
 alas ! is the way of the far greater part of the 
 world ; but do you live in continual remem- 
 brance of your original, and afTert your claim 
 to heaven, as being originally from it, and foon 
 to return to it again. 
 
 (_y) 'Et ya.p > ii%ou.iv t aAXo T* ton vp.u.$ TFOKM xj xotyiT x^ J^t<x fi 
 i^tiw TO SEJOV xj fj<pr; 1 .;i' x^ iTTi^sf^iy^sn TJ %^'f Ta$ ; ax son x^'o^aTrlwr 
 faHetf xj IffSioraj aunt, f'y o SBCJ or* r,u.l>i 
 
 Ibid. cap. 16. 
 
 
 K 4 LEG-
 
 136 Of Divine Providence. Led:. XIII, 
 
 LECTURE XIII. 
 
 Of Providence. 
 
 TH E doctrines, we have been handling, 
 are the great fupports of faith, piety, and 
 the whole of religion ; wherefore it is moft juft, 
 that the zeal and care of the fcholars mould 
 concur with that of their teachers, to have them 
 well fecured in the mind and affections : <{ For 
 <e a weak foundation," as the lawyers obferve, 
 * c is the ruin of the work (a)." There are 
 two principal pillars, and, as it were, the Ja- 
 chin and Boaz of the living temples of God, 
 which the apoftle to the Hebrews lays down in 
 thefe words : " He, that cometh to God," (un- 
 der which expreffion is comprehended every de- 
 vout affection, and every act of religious worfhip) 
 * c muft believe that GOD is, and that he is a 
 " rewarder of them that diligently feek him.'* 
 
 " That God is," not only implies, that he is 
 eternal and felf-exiftent j but alfo, that he is, to 
 
 (a) Debile emim fundamentum fallit opus. 
 
 all
 
 Led. XIII. Of Divine Providence. 137 
 all other beings, the fpring and fountain of 
 what they are, and what they have, and, con- 
 fequ.ently, that he is the wife and powerful 
 Creator of angels and men, and even of the 
 whole univerfe ; this is the firft particular, 
 " that God is. The fecond, " that he is a re- 
 " warder of them thac diligently feek him,'* 
 afcertains the providence and government of God t 
 exemplified in its moft eminent effect, with 
 regard to mankind. For providence extends 
 further than this, and comprehends in 
 it a conftant prefervation and fupport of all 
 things viiible and invifible, whether in heaven 
 or earth, and the fovereign government and dif- 
 pofal of them. Mechanicks, when they have 
 completed houfes, {hips, and other works they 
 have been engaged in, leave them to take their 
 fate in the world, and, for the moft part, give 
 themfelves no further trouble about the accidents 
 that may befal them. But the fupre me architect, 
 and wife Creator, never forfakes the works of 
 his hands, but keeps his arms continually about 
 it, to prefer ve it ; fits at the helm to rule and 
 govern it ; is himfelf in every part of it, and 
 fills the whole with his prefence. So great a 
 fabric could not poffibly ftand, without fome 
 guardian and ruler ; nor can this be any other 
 than the Creator himfelf: for who can pay a 
 greater regard to it, fupport it more effectually, or 
 
 govern
 
 13 Of 'Divine Providence: Left XIII. 
 govern it with greater wifdom, than he who 
 made it ? " Nothing can be more perfecllthan 
 11 God, therefore it is neceffary the world 
 * l ihould be governed by him (b)" fays Cicero. 
 And, tc they who take away providence, tho' 
 <* they acknowledged GOD in words, in fad: 
 " deny him (c)." 
 
 If we believe that all things were produced 
 out of nothing ; the confequence is, that by 
 the fame- powerful hand that created them, they 
 muft bepieferved and fupported, to keep them 
 from fall-'ng back into their primitive nothing. 
 It muft be alfo owned, that, by the fame power- 
 ful hand, the regular motions of the ftars, the 
 contexture of the elementary world, the various 
 kinds of creatures, and the uninterrupted fuc^- 
 ceffion of their generations, are continued and 
 prefer ved. Nor is divine providence to be con- 
 fined within the heavens, or in the lower world 
 reftrained to the care of generals, in oppofition 
 to individuals ; although the paripatetic fchool 
 inclined too much to this opinion, and, even the 
 mafter of that fchool, Ariftotle himfelf, in his 
 often quoted book, if it really be his, de Mundo. 
 For, that providence extends to all things in 
 
 () Nihil Deo praeftantius, ab eo igitur regi necefle eft. 
 Cic. 
 
 (r) Qui providentiam negant, verbis licet Deum ponunt, 
 reipfa tollunt.
 
 Lefl. XIII. Of Divine Providence. 139 
 this lower globe, from the higheft to the 
 lowed, and comprehends within its fphere par- 
 ticular, as well as general things, the leaft as 
 well as the greateft, is confirmed not only by 
 the doctrine of the facred fcripture, but alfo by 
 the teftimony of all found philofophy. 
 
 Therefore, in maintaining the doctrine of 
 
 providence, ift, we affirm, that the eternal 
 mind has an abfolute and perfect knowledge of 
 all things in general, and every fingle one in 
 particular > nor does he fee only thofe that are 
 actually prefent, as they appear in their order 
 upon the ftage of the world ; but at one view 
 comprehends all that are paft, as well as to come, 
 as if they were all actually prefent before him(^). 
 This the antient philofopher Thales is faid to 
 have afTerted exprefsly, even with regard to the 
 hidden motions, and mpft fecret thoughts of the 
 human mind ; for being afked, " If any one, 
 " that does evil, can conceal it from God ? He 
 " anfwered, no, not even his evil thoughts (*)." 
 " Nothing is left unprovided for, fays St. Bafil, 
 " nothing is overlooked by God his watchful 
 ct eye fees all things, he is prefent every where, 
 " to give falvation to all (/")." Epictetus has 
 
 (ff) To!' ?o1 T*T Iffc-ipnx Wfo? ufi*. 
 
 (e) 0tc T^ Xa'9o xxo rl ta^d^ffoit J ('*& $i &amxpt-/&: 
 (y) 'Outfit etvfonqlw, ^i vusktutw Kotfa, Qiu rotH* tfMtMf o 
 TTOCTI <mfu t cxoff'^ui ixatfu rr.n <rw?f>. 
 
 alfo
 
 140 Of Divine Providence. Left. XIII. 
 alfo fome very divine thoughts upon this fub- 
 
 And here, was any one to refled ferioufly on 
 the vaft number of affairs, that are conftantly in 
 agitation in one province, or even in one city, the 
 many political fchemes and projects, the multi- 
 plicity of law matters, the flill greater number 
 of family-affair?, and all the particulars compre- 
 hended under Co many general heads, he would 
 be amazed and over-powered with the thoughts 
 of a knowledge fo incomprehenfibly extenfive. 
 This was the very thought which excited the 
 divine Pfalmift's admiration, and made him cry 
 out with wonder and aftoniftiment, " Such 
 " knowledge is too wonderful for me j it is 
 " high, I cannot attain unto it ()/' 
 
 2dly, He not only knows all things, and 
 takes notice of them, but he alfo rules and 
 governs them : <{ He hath done whatever he 
 4C pleafed in the heavens and the earth, fays 
 " the Pfalmift :' and, " He worketh all 
 <c things, fays the Apoflle, according to the 
 " counfel of his own will :" he does all things 
 according to his pleafure ; but that pleafure is 
 influenced by his reafon, all things abfolutely ; 
 but yet all things with the greateft juflice, fanc- 
 tity, and prudence. 
 
 () Arr. lib. i. cap. 12. . (b) Pfal. cxxxix. 6. 
 
 He
 
 Led. XIII. Of Divine Prwidence. 141 
 He views and governs the actions of men in 
 a particular manner j he hath given him a law - t 
 he hath propofed rewards, and annexed punifli- 
 ments to enforce it, and engage man's obedi- 
 ence. And having difcovered, as it were, an 
 extraordinary concern about him, when he 
 made him, as we have obferved upon the words, 
 " Let us. make man ;" in like manner, he ftill 
 continues to maintain an uncommon good will 
 towards him ; and, fo to fpeak, an anxious 
 concern about him : fo that one of the antjents 
 moft juftly called man, " God's favourite crea- 
 " ture." And he fpoke much to the purpcfe, 
 who faid, < God is neither a lover of horfes, 
 " nor of birds, but of mankind (/')." With 
 regard to the juftice of the fupreme government 
 of providence, we meet with a great deal, even 
 in the antients poets. 
 
 " O father Jove, fays /Efchylus, thou reigneft 
 " in heaven, thou takeft notice of the rafh and 
 <J wicked actions of Gods and men. Thy care 
 " even extends to the wild beads-, thou obferves 
 " the wrongs done them, and fecures their pri- 
 vileges ^)." 
 
 (i) o to; a 
 
 (^) Cl Ziv 
 Zf J* if 
 
 2o x^ Syft 
 
 <c Though
 
 142 Of Divine Providence. Led, XIIL 
 
 < c Though juftlce, fays Euripides, comes 
 
 <c late, it is ftill juflice j it lies hid, as it were, 
 
 " in ambum, till it finds an opportunity to in- 
 
 e flift due punifhment upon the wicked 
 
 man(/J." 
 
 " Doft thou think, fays ./Efchylus, to get 
 < the better of the divine knowledge, and that 
 <c juftice ftands at a diftance from the human 
 " race ? She is near at hand, and fees without 
 " being feen j me knows who ought to be 
 " punimed - y but when fhe will fuddenly fall 
 tc upon the wicked, that thou knoweft not (;)." 
 c The weight of juftice, fays the fame au- 
 " thor, in another place, falls upon fome quick- 
 " ly in the day-time, it lies in wait for fome 
 <c fins till the twilight ; the longer it is delayed, 
 t the feverer the punifhment ; accordingly, 
 " fome areconfigned to eternal night ()." 
 
 AM 
 
 ^EXa s orcc, 
 Ti* King* &fmt. 
 (m) Aoxtt; Ta^tut yv&rtfra, tx?ra' txvrt 
 
 'H y l 
 
 () PoTffij J* I- 
 
 ra? i/.e)" f 
 
 Taj 3' oxgacT' tpj w|. 
 
 The
 
 Lc&. XIII. Of Divine Providence. 143 
 There are two difficulties, however, on this 
 head which are not eafily folved. i ft, The fuccefs 
 that commonly attends the wicked in this world, 
 and the evil to which the good are expcfed. On 
 this fubjecl:, even the philofophers, pleading the 
 caufe of God, which, if we take their word, 
 they thought a matter of no great difficulty, ad- 
 vanced a great many things. Seneca tells us, 
 <c There is a fettled friendmip, nay, a near re- 
 " lation and fimilitude between God and good 
 " men ; he is even their father j but, in their 
 <c education, he inures them to hardships : 
 u when therefore you fee them ftruggling with 
 " difficulties, fweating, and employed in up- 
 " hill work ; while the wicked, on the other 
 " hand, are in high fpirits, and fwim in plea- 
 < fures j confider, that we are pleafed with 
 * c modefty in our children, and forwardnefs in 
 lt our Haves : the former we keep under by 
 " fevere difcipline, while we encourage impu- 
 <f dence in the latter. He perfuaded, that God 
 " takes the fame method ; he does not pam- 
 <c per the good man with delicious fare, but 
 ic tries him ; he accuftoms him to hardmips, 
 " and, which is a wonderful expreffion in a 
 " heathen, PREPARES HIM FOR HIMSELF (0)." 
 
 (0) Inter bonos viros ac DEUM t^l amicitia, imoneceffituco, 
 & fimilitudo, irao ilJe corum pater, fed durius cos educat, cum 
 
 And
 
 Of Bwine Devotion. Left. XIII. 
 And in another place, <c Thofe luxurious per- 
 " fons, whom he feems to indulge and to fpare, 
 sc he referves for evils to come. For you are 
 " miftaken, if you think any one excepted ; 
 " the man, who has been long fpared, will at 
 " laft have his portion of mifery ; and he, that 
 " feems to have been difmifled, is only delayed 
 C for a time (p)" and a vaft deal more to this 
 purpofe. The fame fort of fentiments we meet 
 with in Plutarch : " God takes the fame me- 
 ct thod, fays he, with good men, that teachers 
 st do with their fcholars, when they exal more 
 < than ordinary of thofe children, of whom 
 " they have the greateft hopes (q)" And it 
 is a noble thought, which we meet with in the 
 fame author, " If he, who tranfgrefTes in the 
 41 morning, fays he, is punifhed in the even- 
 " * n g> y ou w ^ not ^ a y tnat > i n tn ^ s cafe, juftice 
 
 itaq; eos videris laborare, fudare, & ardam afcendere, males 
 autem lafcivire, & voluptatibus fluere, cogita, filiorum nos 
 modeftia dele&are, vrnularum licentia : illos difciplina trifti- 
 ori contineri, horum aliaudaciam. Idem tibi de DEO liqueat, 
 bonum virum deliciis non innutrit, experitur, indurat, & 
 
 SIBI ILLUM PR^PARAT. 
 
 (/) Eos autem quibus indalgere videlur, quibus parcere, 
 molles Venturis malis fervat. Erratis enim fi quern judicatis 
 exceptum, veniet ad ilium diu felicem fua portio. Et qui vide- 
 tur dimiflus effe, delatus eft. SEN. deGubern. Mundi. 
 
 (o) Hanc rationem DEUS fequitur in bonis viris, quam in 
 difcipulis fuis preceptores, qui plus laboris ab iis exigunt, in 
 quibur certior fpes eft. Plut. { TW ifgaJi^ f^u^iwt. 
 
 is
 
 Left. XIII. Of Divine Providence. 145 
 
 " is flow 5 but to God one, or even feveral ages, 
 " are but as one day (r)." How near is this to 
 St. Peter's faying on the fame fubjedt (s) ? 
 
 2dly, The other point upon this fubjeft, 
 which perplexes men fond of controverfy, and 
 is perplexed by them, is how to reconcile hu- 
 man liberty with divine providence, which we 
 have taken notice of before. But to both thefe 
 difficulties, and to all others, that may occur 
 upon the fubjecl:, I would oppofe the laying of 
 St. Auguftine, " Let us grant that he can do 
 < e fome things which we cannot underftand (/)." 
 
 What a melancholy thing would it be to live 
 in a world where anarchy reigned ? It would 
 certainly be a woful fituation to all ; but more, 
 efpecially, to the beft, and mofl inoffenfive part 
 of mankind. It would have been no great pri- 
 vilege to have been born into a world without 
 God, and without providence j for if there was 
 no fuprcme ruler of the world, then undoubted- 
 ly the wickednefs of men would reign without 
 any curb or impediment, and the great and 
 powerful would unavoidably devour the weak 
 and hsJplefs, " as the great fimes often eat up 
 
 (r) Si qui mane peccavit, vefpere puniatur, tardum hoc 
 non dies, at DEO feculum, vel etiam plura fecula pro die uno. 
 (j) 2 Pet. iii. 8. 
 (/) Demus ilium aliquod facere, & nos non po/Te intelligere. 
 
 L " tha
 
 146 Of Divine Providence. Led. XHL 
 tl the fmall, and the hawk makes havock a- 
 f: mong the weaker birds ()." 
 
 It may be objeded, that this frequently hap- 
 pens, even in the prefent world, as appears from 
 the prophecies of Habbakuk(#) ; bat the prophet, 
 immediately after, afTerts, that there is a fupreme 
 power, which holds the reins in the midft of 
 thefe irregularities j and, tho' they are fome- 
 times permitted, yet there is a determinate time 
 appointed for fetting all things to rights again, 
 which the juft man expeds, and, till it comes, 
 lives by faith (y). SomepaiTages of Arifton's 
 Tambicks are admirable to this purpofe. 
 
 " A. Be patient ; for God ufes to fupport 
 c: worthy men, fuch as you are, in a remark- 
 ec able manner: and unlefs thofe, who ad in 
 <c a becoming manner, are to receive fome great 
 tc reward, to what purpofe is it, pray, to cultivate 
 * c piety any longer ? B. I wi(h that may be the 
 *' cafe ; but I too often fee thofe, who conform 
 " themfelves to the rules of piety and virtue, op- 
 <c prefied by calamity ; while thofe, who mind 
 *' nothing but what they are prompted to by 
 <rt private intereft and profit, thrive and fiouri/h 
 c< much better than we. A. For the prefent 
 
 ( w ) Pifces ut fsepe ninutos 
 
 Magna comeft, & aves enecat acciplter. 
 (,v) Hab. cap. i. 
 ' ,) Ibid. cap. ii.
 
 Led. XIII. Of Divine Providence. 147 
 
 " it is To, indeed ; but it becomes us to look a. 
 " great way forward, nnd wait till the world 
 <{ has compleated its full revolution ; for it is 
 te by no means true, that this life is entirely 
 t{ under the dominion of blind chance, or for- 
 <e tune, though many entertain this wicked 
 " notion ; and the corrupt part of mankind, 
 tc from this confideration, encourage themfelves 
 <{ in immorality : but the virtues of the good 
 " will meet with a proper reward, and the 
 " wicked will be punifhed for their crimes 5 
 " for nothing happens without the will of 
 <c heaven (2)." 
 
 What the poets fometimes advance concern- 
 ing a fupreme fate, which governs all things, 
 they often afcribe to God j though now and 
 then they forget themfelves, and fubjedl even 
 the fupreme Being to their fate, as the Stoic 
 philofophers did alfo: but poffibly they both 
 had a found meaning, though it was couched 
 under words that found a little harfh ; and this 
 meaning now and then breaks forth, particularly 
 when they celebrate God, for difpofing all 
 things, by an eternal law, according to his own 
 good pleafure, and thereby make him the 
 fupreme and univerfal governor, fubjecl: to no 
 other, but, in fome refpecl, to himfelf, or to 
 
 (*) A. u^ffn. Bor&tit <KffH 7o7?u a|eJ; 
 *ifc'6i o Stcf, &C. 
 
 L 2 his
 
 H8 Of Dhine Prwidence. Left. XIII. 
 his decrees ; which, if you underftand them in 
 a found fenfe, is all that they can mean by their 
 crtpwrarof, anc j their w ^ra&arrw. The fame judg- 
 ment is to be paired with regard to what we 
 find faid about fortune ; for either that word fig- 
 nines nothing at all, or you muft underftand by- 
 it the fupreme mind, freely difpofing of all 
 things ; and this is very clearly attefted by the 
 following excellent verfes of Menander. 
 
 " Ceafe to improve your minds, for the 
 * e mind of man is nothing at all. The govern- 
 tc ment of all things is folely in the hands of 
 ic fortune ; whether this fortune be a mind, or 
 <c the fpirit of God, or whatever elfe it is, it 
 ct carries all before it ; human prudence is but a 
 *' vapour, a mere trifle, &c. (a)" 
 
 We have alfo a great many proofs, that, in 
 the opinion of the old poets, fate and fortune 
 were precifely the fame; one inftance wheie- 
 of we meet with in the following pafTage, 
 * c Fortune and fate, Pericles, are the givers of 
 " all that man enjoys (b)" 
 
 () avo-ourt f 
 AnQ(>u'i3-n>&> va? frit 
 
 tT" Eft 7ravT x xve^u]/ t 
 K a-u^or, v) Gr^otijHx, i' y SJT^, xaiwoc, 
 Ken q>*.waG>g t &C. 
 
 And
 
 Left. XIII. Of Divine Providence. 149 
 
 And, inftead of the terms fate and fortune, 
 they fometimes ufed the word neceffity. But 
 all thefe were but other names, though ill- 
 chofen, for providence. f Euripides, having faid 
 a great deal concerning fate or neceffity, at laft 
 refolves the whole into this : <{ Jupiter executes, 
 <f with thee, all he had decreed before (<;)." 
 
 And Homer's words are very remarkable : 
 * e Jupiter, fays he, increafes or diminimes the 
 " valour of men, as he thinks proper ; for he 
 (C is the moft powerful of all (d)." 
 
 And in another place, " Jove, from Olympus, 
 " diftributes happinefs to good and bad men in 
 " general, and every one in particular, as he 
 <c himfelf thinks proper (*)." 
 
 Let us, therefore, look upon God as our 
 father, and venture to truft him with our all ; 
 let us afk and beg of him what we want, and 
 look for fupplies from no other quarter. This 
 the indulgent father in Terence defired, and 
 much more our heavenly father. And furely 
 every thing is better conducted by a dutiful love 
 and confidence, than by an ignoble and fervile 
 
 (c ) Kxt yxf Zsvs 9, /r<n 
 
 Xuf era* TBTO T**tfl. Eurip. in Alceftidc. 
 
 (/) Zet,'; ^ a'fST*)* ou$yvvi o<peJ&ti TE /*iyy6i re. 
 
 "Otsr'zr^ !< iS^jjo-iv o ya% KstpTir* a.-naivlay. Horn. II. XX. 
 (e) Zst'? o* u.rro<; vipn oX@o "OAi;/x<crt j (H6f<WBJtf-i 
 
 'f.rv?.9;r.c/Kxor<riy, cww; i$t^v6 ixrw. Hoin, OdyfT. iv. 
 
 L 3 fear*
 
 150 Of Divine Prwidence. Left. XIII. 
 fear; and we are very injurious both to him an4 
 ourfelves, when we think not, that all things, 
 on his part, are managed with the greatcft good- 
 nefs and bounty. It is a true teft of religion and 
 obedience, when, with honourable thoughts, 
 and a firm confidence in our father, we abfo- 
 lutely depend upon him, and ferye him from a 
 principle of love. <c Be not, fays Atiguftine, a 
 ." froward boy, in the houfe of the bcft of fa- 
 <c thers ; loving him when he is fond of thee, 
 <c and hating him when he gives thee chaftife- 
 ee rnent; as if, in both cafes, he did not intend 
 " to provide an inheritance for thee (/)/' If 
 we fuppofe this providence to be the wifcft and 
 the heft, ic is necefTary that, in every inftance, 
 pur wills fhould be perfectly fubmifUve to its 
 defigns j otherwife we prefer our own pleafure 
 to the will of heaven, which appears very unna- 
 tural. St. Auguiline, on the expreffion, upright 
 in heart, which we frequently meet with in the 
 Pfalms, makes an excellent obfervation : "If 
 " you chearfully embrace, fays he, the divine 
 ** will in fome things, but in others would ra- 
 " ther prefer your own j, you are crooked in 
 " heart, and would not have your crooked in- 
 ?' clinations conformed to his upright intentions, 
 
 (/) Ne fis puer kifulfus in domo optirai patris, amans 
 patrem, fi tibi blanditur, & odio habens, quando te flngcilat, 
 non et blandicas, 2c fiagellans hxreditatem paret. 
 
 <f but
 
 Left. XIV. Of Cbrijl the Saviour. 1 5 Y 
 
 *< but, on the contrary, would bend his upright 
 " will to yours (g)" 
 
 LECTURE XIV. 
 Of CHRIST tbe SAVIOUR. 
 
 IT is acknowledged, that the publication of 
 the gofpel is exceeding agreeable, and per- 
 fectly anfwers its original name, which fignifies 
 good tidings. How much fweeter is this joyful 
 news, than the moft ravifhing and delightful 
 concerts of mufick ? Nay, thefe are the bed 
 tidings that were ever heard in any age of the 
 world ! O happy fhepherds, to whom this news 
 was fent down from heaven ! Ye, to be fure, 
 though watching in the fields, expofed to the 
 fevere cold of the night, were in this more 
 happy than kings, that flept at their eafe in 
 gilded beds, that the wonderful nativity of the 
 
 (g) Si vcluntatem divinam in quibufdam ample&eris in a'iis 
 tuam malles, curvus es corde, & non vis curvam tuam volunta- 
 tem ad illius rcftam dirigere, fedillius rec\am vis ad tuam cur- 
 vam incurvare. 
 
 L 4 fupreme
 
 152 Of thrift tie Saviour. Led. XIV. 
 
 fupreme King, begotten from eternity, that na- 
 tivity which brought falvation to the whole 
 world, was firft communicated to you, and 
 juft at the time it happened. " Behold, fays 
 " the angel, I bring you glad tidings of great 
 <c jy> which (hall be to all people; for unto you 
 " is born this day a Saviour (*)." And im- 
 mediately a great company of the heavenly 
 hoft joined the angel, and in your hearing fung, 
 " Glory to God in the highefl (b)." And in- 
 deed, in the ftricTreft trqth, " A moft extraordinary 
 ** child was fent down from the lofty heavens, 
 " &c. (f)" 
 
 Whence alfo his name was fent down along 
 with him, " His name (hall be called Jefus, 
 <e for he fhall fave his people from their fins. 
 " O fweet name of Jefus, fays St. Bernard, 
 <c honey in the mouth, melody in the ears, and 
 " healing to the heart." This is the Saviour, 
 who, though we were fo miferable, and fo juft- 
 ly miferable, yet would not fuffer us to perifli 
 quite. Nor did he only put on our nature, but 
 alfo our fins ; that is, in a legal fenfe, our guilt 
 being transferred to him ; whence we not only 
 read, " that the word was made flefh (d) ;" but 
 alfo, <{ that he was made fin for us, who knew 
 
 (a) Lukeii. 10, n. ^) Luke ii. 14. 
 
 (r ) Jam nova progenies caslo demittitur alto, &c. Virg. Eel. 
 (</) John i. 14,. 
 
 ct ne
 
 Led. XIV. Of Cbrift the Saviour, 153 
 ic no Cm(e)', and even, as we have it in the 
 epiftle to the Galatians, that he was made a 
 curfe (/), that from him an eternal bleffing 
 and felicity might be derived to us. The fpot- 
 lefs lamb of God bore our fins, that were de- 
 volved upon him ; by thus bearing them, he 
 deftroyed them j and by dying for them, gained 
 a compleat victory over death. And how won- 
 derful is the gradation of the bleffings he pro- 
 cured for us j he not only delivered us from a 
 prifon and death, but prefents us with a king- 
 dom ; according to that of the Pfalrnift, " Who 
 < c redeemeththee from deftruction ; who crown- 
 " eth thee with loving kindnefs and tender 
 ?' mercies (g)" 
 
 I believe there is none fo ftupid or infenflble, 
 as to refufe that thefe tidings are very agree- 
 able and pleafing to the ear. But we may, not 
 without fome reafon, fufpect of the greateft part 
 of nominal chriftians, who commonly receive 
 thefe truths with great applaufe, that it may be 
 laid to them, without any injuftice, {< What is 
 <c all this to you r" Thefe privileges are truly 
 great and manifold, and indifferently directed 
 to all, to whom they are preached, unlefsthey 
 reject them, and (hut the door againft happir 
 pefs offering to come in : and this is not only 
 
 (g) Pfal. ciii. ( e ) 2 Cor. v. 12. '/) Gal. in". 
 
 the
 
 1 54 Of Chnftthe Saviour. Lech XIV. 
 
 the cafe of a great part of mankind, but they 
 alfo impofe upon themieives by falfe hopes, as 
 if it were enough to hear of thefe great bleffings, 
 and dream themfelves happy, becaufe thefe 
 founds had reached their ears. But O unhappy 
 men ! what will all thefe immenfe riches fignify 
 to you, I muft indeed fay, if you are not 
 allowed to ufe them, but rather, if you know 
 not how to avail yourfelves of them ? 
 
 I therefore earneftly wim that thefe words- 
 of the gofpel were well fixed in your minds : 
 <c He was in the world, and the world was 
 <f made by him, and the world knew him not. 
 " He came into his own, and his own received 
 *' him not ; but as many as received him, to 
 ' them gave he power to become the fons of 
 God ()" 
 
 In him all the treafures of wifdom and know- 
 ledge are hid, and without him there is nothing 
 but emptinete j te becaufe in him all fulnefs doth 
 * { dwell." But what advantage can it be to us to 
 hear thefe riches of oar Jefus fpoke of at great 
 length, and to excellent purpofe, or even to 
 fpeak of them ourfelves, if, all the while, we 
 talk of them as a good foreign to us, and in 
 which we have no concern, becaufe our hearts 
 are not yet open to receive him. What, pray, 
 
 (*) John I. 10, IT, 12. 
 
 would
 
 Lea. XIV. Of Cbrift the Saviour. 155 
 
 would the moft accurate defcription of the For- 
 tunate inlands, as they are called, or all the 
 wealth of the Indies, and the new world, with 
 its golden mines, fignify to a poor man half 
 naked, ftruggling with all the rigours of cold 
 and hunger ? mould one, in thefe circumftances> 
 I fay, hear or read of thefe immenfe treafures ; 
 or fliould any one defcribe them to him in 
 the moft ftriking manner, either by word of 
 mouth, or with the advantage of an accurate 
 pen ; can it be doubted, but this empty difplay 
 of riches, this phantom of wealth and affluence, 
 would make his fenfe of want and mifery the 
 more intolerable ; unlefs it be fuppofed, that 
 defpair had already reduced him to a ftate of 
 infenfibility ? What further enhances the mifery 
 of thofe, who hear of this treafure, and think 
 of it to RO purpofe, is this, that there is none 
 of them, who is not miferable by choice, " and 
 li a Beggar in the midft of the greateft wealth," 
 and not only miferable by choice, but obflinately 
 fo, from an invincible and diftracled fondnefs 
 for the immediate caufes of his mifery : <c For 
 ? ' c who but a downright madman would reject 
 <c fuch golden offers (/) ?" 
 
 To give a brief and plain (late of the cafe ; 
 to thofe, that (incerely and with all their hearts 
 
 (/) Quis enim nifi mentis inops oljlatum hoc refpuat 
 
 . rn ? 
 
 receive
 
 156 Of Chrift the Saviour. Left. XIV. 
 receive him, Chrift is all things ; to thofe that 
 receive him not, nothing* For, how can any 
 good, however fuitable or extenfive, be actually 
 enjoyed j or, indeed, any fuch enjoyment con- 
 ceived, without fome kind of union between 
 that good, and the perfon fuppofed to fland in 
 need of it ? " Behold, fays the Pfalmift, all 
 " thofe, that are far from thee, {hall perim." 
 To be united to God, is the great, and the only 
 good of mankind ; and the only means of this 
 union is Jefus, in whatever fenfe you take it: 
 he ought truly to be called the union of unions ; 
 who, that he might with the greater confiftency, 
 and the more clofely unite our fouls to God, 
 did not difdain to unite himfelf to a human 
 body. 
 
 The great bufinefs of our life, therefore, 
 young Gentlemen, is this acceptance of Chrifr, 
 and this inseparable union with him, which we 
 are now recommending. Thrice happy, and 
 more than thrice happy are they, who are joined 
 with him in this undivided union, which no 
 complaints, nor even the day of death can 
 diflblve ; nay, the laft day is happy above all 
 other days, for this very reafon, that it fully and 
 finally compleats this union, and is fo far from 
 diflblving it, that it renders it abfolutely perfect 
 and everlafling. 
 
 But
 
 Left. XI Vi Of drift tie Swicur. i$j 
 But that it may be coeval with eternity, and 
 laft for ever, it is abfolutely necefTary that 
 this union mould have its beginning in this flbrort 
 and fleeting life. And, pray, what hinders 
 thofe of us, that have not entered into this union 
 before, to enter into it without delay ? Seeing 
 the bountiful Jefus not only rejects none that 
 come unto him, but alfo offers him felf to all that 
 do not willfully reject him, and {landing at the 
 door, earneftly begs to be admitted. O ! " why 
 " do not thefe everlafting doors open, that 
 the king of glory may enter (/)," and reign 
 within us ? Nay, though he were to be fought 
 in a far country, and with great labour, why 
 fhould we delay, and what unhappy chains de- 
 tain us ? why do we not, after fhaking them all 
 off, and even ourfelves, go as it were out of our- 
 felves, and feek him-inceffantly till we find him? 
 then rejoicing over him, fay with the heavenly 
 fpoufe, " I held him, and would not let him 
 go";" an d further add, with the fame fpoufe, 
 that bleffed expreffion, <c My beloved is mine, 
 " and I am his." And, indeed, this propriety is 
 always reciprocal. No man truly receives Jefus, 
 that does not, at the fame time, deliver up him- 
 felf wholly to him. Among all the advan- 
 tages we purfue, there is nothing comparable 
 to this exchange. Our gain is immenfe from 
 
 (/) Pfal v x i v . 
 
 both,
 
 158 Of Cbrift the SavioUr. Led. XIV, 
 
 both, not only from the acceptance of him, but 
 al/b from furrendering ourfelves to him : fo long 
 as this is delayed, we are the mofl abject 
 flaves : when one has delivered himfelf up to 
 Chrift, then and then only he is truly free, and 
 becomes mafter of himfelf. Why fhould we 
 wander about to no purpofe ? To him let us turn 
 our eyes, on him fix our thoughts, that he, 
 who is ours by the donation of the Father, and 
 his own free gift, may be ours by a chearful 
 and joyous acceptance. As St. Bernard fays on 
 thefe words of the prophet, " To us a child is 
 <c born, to us a fon is given. Let us therefore 
 <c make ufe of what is ours, faith he, for our own 
 " advantage (m)." So then, let him be ours by 
 -poffejfion and ufe (ri), and let us be his for ever, 
 never forgetting how dearly he has bought us. 
 
 (/) Puer nafus eft nobis, films no&is datus eft. Utamu'r, 
 inquit, noftro in utilitatem noftram. 
 () xlu 
 
 L E C T U R E
 
 led. XV. Of Regeneration. 159 
 
 LECTURE XV. 
 Of REGENERATION. 
 
 THE Platonics divide the world into twcr, 
 the fenflble and intellectual world 5 they 
 imagine the one to be the type of the other, and 
 that fenfible and fpiritual things are ftamped,. 
 as it were, with the fame (lamp orfeal. Thefe 
 fentiments are not unlike the notions, which 
 the matters of the cabaliiiical doctrine among. 
 the Jews, concerning God's fepbirotb and feal, 
 wherewith, according to them, all the worlds, 
 and every thing in them, are damped or 
 fealed 5 and thefe are probably near akin to- 
 what Lord Bacon of Verulam calls his pa- 
 ralklafignacula, and Jym&olfzantcs fchematijmL 
 According to this hypothefis, thele parables and 
 metaphors, which are often taken from natural 
 things to illuftrate fuch as are divine, will not be 
 fimilitudes taken entirely at pleafure; but are 
 often, in a great meafure, founded in nature, 
 and the things themfelves. Be this as it may, 
 that great change, which happens in the fouls 
 
 of
 
 160 Of Regeneration. Led. XV. 
 
 of men by a real and effectual conversion to God, 
 is illuft rated in the holy fcriptures by feveral re- 
 markable changes both natural and civil, parti- 
 cularly by a deliverance from claim, prijon and 
 Jlavery j by a tranjition from one kingdom to an- 
 other, and from darknefs into light ; by a reftora- 
 tionfrom death to life ; by a new creation ; by a 
 marriage-, and by adoption and regeneration. Con- 
 cerning this great change, as itisreprefentedunder 
 the laft of thefe figures, we propofe, with divine 
 affiftance, to offer a few thoughts from thefe 
 words of St. John's gofpel, which we have al- 
 ready mentioned ; " to as many as received him, 
 <c to them gave he power, or the privilege to 
 *' become the fons of God (a)." Together with 
 thefe words of our Saviour in another place of 
 the fame gofpel, " except a man be born again 
 " of water and of the fpirit, he cannot enter in- 
 e to the kingdom of God ()," 
 
 If, indeed, we confider the nature and the 
 original of man, it is not, without reafon, that 
 he is called the fon of <3W, according to that 
 paffage, which the apoftle, in his fhort, but 
 moft weighty fermon to the Athenians, quotes 
 from the poet Aratus, and at the fame time ap- 
 proves of, " for we are all his offspring (<:)." 
 Our firfr. parent, in St. Luke's gofpel, is alfo ex- 
 
 (a) John i. 12. () Ibid. iii. 3. (<r) TS y f % yi^ iV/tw. 
 
 prefsly
 
 Led. XV. Of Regeneration. \ 6 1 
 
 prefsly called the Son of God (</), not only bc- 
 caufe he was created immediately by God, wich- 
 out any earthly father, but alfo on account of the 
 divine image, that was originally imprefTed up- 
 on the human nature. 
 
 . And this glorious title, which diflinguimes 
 him from all other corporeal beings, he has in 
 common wich the angels, who are alfo fo called 
 in feveral places of the book of Job (e). It is 
 indeed true, to uie the words of St. Bafil, 
 " That every piece of workmanfhip bears fome 
 " mark or character of the workman who made 
 " it(/) :" for I fhould rather chufe, in this 
 cafe, to ufe the word ' mark or character than 
 likenefs : but of man alone it is faid, " Let us 
 " make him after our own image." And this 
 diitinftion is not improperly exprefTed by the 
 fchoolmcn, who fay, as we have already 
 obferved, that all the other works of God 
 are ftamped with the print of his foot ; but 
 only man, of all the vifible creation, fconotir- 
 ed with the image or likenefs of his face. And 
 indeed, on account of this image or refemblance 
 it is, that he is in dignity very nearly equal to 
 the angels, though made inferior to" them. 
 Here it is to be obierved, that this inferiority 
 
 {</) Lukeiii. ult. 
 
 (#) Job i. 6. and xxxviii. 7. 
 
 (f) vai re yyet&pftw t%jm TU T~a T*!O- T: 
 
 M is
 
 1 62 Of Regeneration. Left. XV. 
 
 is but little, " Who was made, faith the A- 
 " pottle, a little lower than the angels (g) :" 
 fo that, with regard to his body, he is nearly re- 
 lated to the brute creatures, and only a little fu- 
 perior to them, with regard to temperament, 
 and the beautiful elegance of his frame, but 
 made out of the very fame materials, the fame 
 moift and foft clay, taken from the bofom of 
 their great and common mother ; whereas, to 
 ufe the words of the poet, " The foul is the 
 " breath of God, which takes its rife from 
 < heaven, and is clofely united to his earthly 
 " body, like a light mut up in a dark cavern(^) ." 
 
 That divine part of the human compofition 
 derives its original from the father of fpirits, in 
 the fame manner with thofe minifters of fire, 
 who are not confined to corporeal vehicles j con- 
 cerning whom the oracle, having acknowledged 
 one fupreme and divine majefty, immediately 
 fubjoins ; <c and we angels are but a fmall 
 " part of God (i). 
 
 And with regard to this principle, which 
 excells in man, which actually conftitutes the 
 man, and on account of which he moft truly 
 deferver that name, he is a noble and divine ani- 
 
 (g) Heb. ii. 9. 
 
 () Vvxy ^ rv ar,fj.ce. Gta > p.i%m /]Xt) 
 
 N*Z, 
 
 (0 M^4 
 
 mal j
 
 Left. XV. Of Regeneration. 163 
 
 mal j and whatever fome fanciful and proud 
 men may boaft, concerning their families, " if 
 te we confider our original, and that God was 
 " the author of the human kind, none of 
 " Adam's race can be called ignoble (k)" 
 
 But if, on the other hand, we regard our 
 woeful fall, which was the confequence of fin, 
 we are all degenerate ; we have all fallen from 
 the higheft honour into the greateft difgrace, 
 and the deepeft gulph of all forts of mifery ; we 
 have given away our liberty and greateft dignity, 
 in exchange for the moft fhameful and moft 
 deplorable bondage j inftead of the fons of God, 
 we are become the flaves of Satan ; and if we 
 now want to know to what family we belong, 
 'the Apoftle will tell us, ce That we are chil- 
 C{ dren of wrath, and fons of difobedienee (/)." 
 
 But, as the overflowing fountain of goodncfs 
 and bounty did not chufe that fo noble a monu- 
 ment of his wifdom mould be entirely ruined by 
 this difmal fall j could any one be more proper 
 to raife it up again, or better qualified to reftore 
 men to the dignity of the fons of God, than 
 his own eternal Son, who is the moft perfedl 
 
 (k} Si primordia noftra, 
 
 Anthoremq; Deum fpedles, 
 Null us degener extat. 
 
 Boeth. de Conf. Phil. lib. iii. met. 6. 
 
 (/) 'y' cl Vn9a; ^ rx.* opyr.i;. Eph. U. 2, 3. 
 
 M 2 and
 
 1 64 Of Regeneration. Led*. XV. 
 
 and exprefs image of the Father. Nor does this 
 glorious perfon decline the fevere fervice : tho' 
 he was the fon of his Father's love, the heir and 
 lord of the whole univerfe ; though he might 
 be called the delight of his moft exalted Father, 
 and of all blefled fpirits, and now, with the 
 greateft juftice, the darling of the human kind j 
 yet he left his Father's bofom, and, O wonder- 
 ful condefcenfion ! became the fon of man, that 
 men might, anew, become the fons of God : 
 whence he is alfo called the fecond Adam, be- 
 caufe he recovered all that was loft by the 
 firft. 
 
 That all, who fincerely receive him, might 
 be again admitted into the embraces of the Fa- 
 ther, and no more be called children of wrath, 
 he himfelf fubmitted to the punimment due to 
 our difobcdience ; and, by bearing it, removed 
 our guilt, and pacified juflice. He alfo went 
 into the flames ofdivine wrath to deliver us from 
 them ; and, by a plentiful ftream of his moft 
 precious blood, quite extinguifhed them. He 
 likewife took effectual care that thofe, who were 
 now no longer to .be called children of wrath, 
 (hould alfo ceafe to be children of dif obedience, by 
 pouring out upon them a plentiful efFufion of his 
 fandtifying fpirit j that their hearts being there- 
 by purged from all impure affections, and the 
 love of earthly things, they might, under the 
 
 influence
 
 Led. XV. Of Regeneration. 165 
 
 influence of the fame good fpirit, chearfully lead 
 a life of ilncere and univerfal obedience. Now, 
 it cannot be doubted, that thofe, who are fo 
 acted and conducted by the divine fpirit, are 
 truly the Jons of God. Whence that fpirit, 
 whereby they call God their Father, and, with 
 confidence apply to him as fuch, is called the 
 fpirit of adoption* 
 
 Mpreover, this wonderful reftoration is often 
 called adoption, not only to diftinguifh it from 
 the natural and incomparable dignity, which 
 belongs to the only begotten Son ; but alfo be- 
 caufe we, by no means, derive this privilege 
 from nature, but abfolutely from the free do- 
 nation of the Father, through the mediation of 
 his only Son. We muft not, however, conclude 
 from this, that this privilege has nothing more 
 in it than an honourable title, or, as they call 
 it, an external relation. For it is not only infe- 
 parably connected with a real and internal 
 change, but with a remarkable renovation, 
 and, as it were, a transformation of all the facul- 
 ties of the foul, nay, even of the whole man. 
 You will accordingly find thefc words applied 
 to this purpofe, by the apoftle Paul, in his 
 epiftle to the Romans (;;;). And, to conclude, 
 it is with a view to convince us, that, toge- 
 
 (*) Rom. xii. z. 
 
 M 9 ther
 
 1 66 Of Regeneration. Left. XV. 
 
 ther with the title of fons, the fpirit of God is 
 given to believers, aa4 they are inwardly renewed 
 thereby, that we, fo often, in fcripture meet 
 with this regeneration, which is the fubject 
 of our prefent difcourfe. 
 
 If we confider the lives of men, we will be 
 apt to imagine, that the generality of mankind, 
 who live in the world under the name of chrif- 
 tians, think it fufficient for them to be called by 
 this name, and dream of nothing further. The 
 common fort of mankind hear with pleafure and 
 delight of free remiflion of fins, imputed righte- 
 oufnefs, of the dignity of the fons of God, and the 
 eternal inheritance annexed to that dignity ; but 
 when they are told, that repentance, a new 
 heart, and a new life, contempt of the world, 
 and the pleafures of theflefh, fading and prayer, 
 are ablolutely neceffary for a chriftian, c< Thefe 
 <c are hard fayings, who can bear them ?" 
 Though at the fame time, it muft be faid, that 
 they, who do not regard thefe neceflary duties, 
 will have no {hare in the reward annexed to 
 them. 
 
 There are many things which diftinguim 
 this divine adoption from that which obtains a- 
 mongmen. ift, The former is not an expe- 
 dient to fupply the want of children, which is 
 commonly the cafe among men; for God has 
 Jiis only begotten Son, who is incomparably 
 
 preferable
 
 Le. XV. Of Regeneration. 167 
 
 preferable to all the reft taken together, who is 
 immortal as his Father ; and though, from a 
 principle of wonderful humility, he conde- 
 fcended to become mortal, and even to die, yet 
 he rofe again from the dead, and liveth for ever. 
 From him is derived all that felicity, which our 
 heavenly Father is pleafedto confer upon us, out 
 of his mere grace and bounty, through the me- 
 rits and mediation of his dear Son. And is there 
 any one, on whom this felicity is beftowed, 
 who will not freely acknowledge himfelf to be 
 quite unworthy of fo great an honour (n) ? 
 
 Yet fuch honour has the eternal and incom- 
 prehenfible love of God condefcended to beftow 
 on us, who are quite unworthy and undeferving; 
 and in this alfo, the divine adoption differs from 
 that which is cuftomary among men, who ge- 
 nerally chufe the moft deferring they can meet 
 with. But all thofe, whom God maketh choice 
 of, are unworthy, and fome even are remark- 
 ably fo. 2dly, Men generally adopt but one a 
 piece, or at mod a few ; but divine adoption 
 admits into the heavenly family a mod nume- 
 rous hoft, extending even unto myriads, that 
 Jefus, who is the head of the family, " may 
 " be the firft born among many brethren." 
 And, 3dly, They are all heirs j whence it is 
 
 () Haud equidem tali me dignor honore. Virg. xEneid. \. 
 
 M 4 faid,
 
 1 68 Of Regeneration. Lefl. XV. 
 
 faid, in another place, '< That he might bring 
 " many fons into glory." Nor is the inheri- 
 tance of any individual in the leaft diminished 
 in confequence of fo vaft a multitude of heirs 
 for it is an inheritance in light, and every one has 
 the whole of it. Nor do the children come into 
 the poflfeffion of this inheritance by the death of 
 the Father, but every one, when he dies himfelf ; 
 for the Father is immortal, and, according to 
 the apoftle, the " only one that has immorta- 
 " lity ;" that is, in an abfolute, primary, and 
 and independent fenfe. Nay, he himfelf is the 
 eternal inheritance of his fons, and death alone 
 brings them into his prefence, and admits them 
 into the full enjoyment of him. 4thly, Which 
 I would have particularly obferved, this divine 
 adoption is not a matter of mere external honour, 
 nor fimply the beftowing of riches and an inhe- 
 ritance ; but always attended with a real internal 
 change of the man himfelf, to a being quite dif- 
 ferent from what he was before ; which is alfo 
 recorded in facred Scripture, concerning Saul, 
 when he was anointed King : but this human 
 adoption can by no means perform. This laft, 
 in the choice of a proper object, juftly pays re- 
 gard fo merit ; for tho' the richeft, and even the 
 beft of men, may cloath richly the perfon whom 
 he has thought proper to adopt, and get him 
 inftructed in the beft principles and rules of 
 
 conduct j
 
 Left. XV. Of Regeneration. 169 
 
 conduct ; yet he cannot effectually diveft him 
 of his innate difpofitions, or thofe manners that 
 have become natural by cuftom : he cannot 
 form his mind to noble actions, nor plant with- 
 in him the principles of fortitude and virtue. 
 But he, that formed the heart of man, can re- 
 form it at his pleafure : and this he actually does ; 
 whenever he admits a perfon into his royal fa- 
 mily, he, at the fame time, endows him with royal 
 and divine difpofitions : and, therefore, if he 
 honours any perfon with his love, that perfon, 
 thereby, becomes deferving ; becaufe, if he 
 was not fo before, he makes him fo j he ftamps 
 his own image upon him, in true and lively co- 
 lours ; and, as he is holy himfelf, he makes 
 him holy likewife. Hence it is, that this hea- 
 venly adoption is no lefs properly, truly, or fre- 
 quently, in the facred Scriptures, called regene- 
 ration (o). 
 
 And though a Jew, and a celebrated doctor 
 of the Jewi(h law, excepted againft this doctrine, 
 when it was propofed to him under this name ; 
 yet neither all of that nation, nor even the 
 Gentile philofophers, were quite unacquainted 
 with it. Rabbi Ifrael calls the profelytes, new- 
 born Jews. And thefe paffages, which we 
 frequently meet with, concerning the feed of A- 
 
 () riaMpyEXEC'la. 
 
 braham,
 
 1 70 Of Regeneration. Led. XV, 
 
 braham, and in the prophets, concerning the 
 numerous converts that were to be made to the 
 ehurch, are by their Rabbins, and the Chaldee 
 paraphraft, applied to this fpiritual generation, 
 which they believed would remarkably take 
 place in the days of the Meffiah; particularly 
 thefe two paflages in the Pfalms, in one where- 
 of the fpiritual fons of the church are compared 
 to the drops of the morning dew (/>), not only 
 on account of its celeftial purity, but alfo with 
 regard to the vaft multitude of them. Some 
 of thefe doctors alfo obferve, that the number 
 of profelytes would be fo great in the days 
 of the Meffiah, that the church, omitting the 
 ceremony of a circumcilion, would receive them 
 into its bofom, and initiate them by ablu- 
 tion or baptifm. Concerning this renovation 
 of the mind, Philo Judaeus fays exprefsly, " God 
 < c who is unbegotten himfelf, and begets all 
 e things, fows this feed, as it were, with his 
 " own hand, &c. (y)" Hierocles, and other 
 Pythagorean philofophers, treat alfo of this moral 
 or myftical regeneration ; and under this very 
 name Plutarch alfo makes mention of it, and 
 defines it to. be <e the mortification of irrational 
 
 (/) Pfal. xlv. 1 6. Pfal. ex. iii. 
 
 (?) ctytwrof o toj, x} ret ffvpifunoi ysyaV, raiipi pa Tare Te ytv*- 
 p TO ?3iov, &C. 
 
 and
 
 Led. XV. Of Regeneration. 171 
 
 " and irregular appetites ;" and Seneca's words 
 relative to this fubject are, "The families of the 
 " arts and fciences are the moft noble, chufe in- 
 " to which of them you will be adopted, for by 
 " this means we may be born according to our 
 " own choice j nor will you be adopted into the 
 " name only, but alfo into the goods of the fa- 
 " mily (r)." 
 
 Is not alfo the common cuftom, that pre- 
 vailed among the antients, of honouring their 
 heroes, and thofe men who were remarkable for 
 exalted virtue, with the title of fons ef God, a 
 plain allufion to this adoption we have under our 
 confideration ? And what we have obferved on 
 the philofophers, who acknowledged this moral 
 or metaphorical regeneration, is fo very true, 
 that it gave a handle to the fictions of thofe an- 
 tient hereticks, who evaded the whole doctrine 
 and faith of the laft refurrection, by putting this 
 figurative fenfe upon it. As to what the Roman 
 philofopher obferves, that we may be born in 
 this manner at our own pleafure or difcretion, 
 though, to be fure, it is not without our con- 
 fent, yet it does not altogether, nor principally 
 depend upon us ; our facred and apoftolic doc- 
 trine prefents us with much more juft and pure 
 
 (r) Nobiliffimae funt ingeniorum familiar, elige in quam arf- 
 feifci veils, hac enim ratione, nobis ad arbitrium noftrum nafci 
 licet, nee in nomcn, tan turn adoptaberis, fed & in ipfa bona. 
 
 notions
 
 172 Of Regeneration. Led. XV. 
 
 notions on this fubjeft, when it teaches us, that 
 " of his o n will he begat us by the word of 
 " truth (s)." This is alfo reprefented in exprefs 
 terms in thofe words of the gofpel, which im- 
 mediately follow the pafTage we mentioned at 
 the beginning of this difcourfe, " which were 
 ' born, not of blood, nor of the will of the 
 " flefh, nor of the will of men, but of God (/)." 
 And, with great propriety, there is immediately 
 added another generation ftill more wonderful 
 and myfterious, which is the principal and fource 
 of this renovation of ours, <c the word was made 
 " flefh." For to this end, God was pleafed to 
 clothe himfelf with our flefh, that he might put 
 his fpirit within us, whereby we, though car- 
 nal in confequence of the corruption of our 
 nature, might be born again into a new, fpiri- 
 tual and divine life, The Holy Ghoft, by 
 overfhadowing the bleffed virgin, was, in a very 
 particular manner, the author of the human 
 nature of the Son of God, and to the virtue and 
 divine power of the fame fpirit all the adopted 
 children of the Deity owe their new birth. And 
 as creation goes fometimes under the name of 
 generation, for inftance, in the words of Mofes, 
 " of the rock that begot thee thou art unmind- 
 <f ful, and haft forgotten the God that formed 
 '* thce () j" that book alfo of the Bible, 
 
 (/) James \, 18. (;) Jphni. 13. (*) Deut. xxxii. 18. 
 
 which
 
 Led. XV. Of Regeneration. 173 
 
 which, from the firft word of it, is called Bere- 
 
 Jtith, is by the Greeks named Gene/is, and in 
 
 the oldeft copy of the Septuagint, the generation 
 
 of the world. And, in the beginning of it, 
 
 Mofes fpeaking of the creation of the world, 
 
 fays, " Thefe are the generations of the heaven 
 
 c and the earth (*)." So, on the other hand, 
 
 this fpiritual generation is called creation, and 
 
 with an additional epithet, the new creation ; it 
 
 has alfo, for its author, the fame powerful fpirit 
 
 of God, who of old fat upon the face of the 
 
 waters as a bird upon its young, or, as St. Bafil 
 
 renders it, hatched ; fo alfo in conversion the 
 
 fame fpirit rcfts upon our unformed minds, that 
 
 are lifelefs, unprepared, and nothing at all but 
 
 cmptinefs and obfcurity, and out of this dark- 
 
 ncfs brings forth light, which was the firft and 
 
 mod beautiful ornament of the univerfe j to which 
 
 the apoftle alfo alludes in his fecond epiflle to 
 
 the Corinthians (y). The refurreclion of the 
 
 dead is alfo the peculiar work of this enlivening 
 
 fpirit of God j and to him the apoftle Peter ex- 
 
 prefsly afcri'bes the refurredion of Chrift; " for 
 
 <c Chrift alfo, fays he, hath once fufFered for fins, 
 
 <c thejuft for the unjuft, that he might bring 
 
 tc us to God, being put to death in the flcfti, but 
 
 " quickened by the fpirit (2)." And here, again, 
 
 (*) Gen. ii. 4. (7)2 Cor. iv. 6. () i Pet. ui. t9. 
 
 there
 
 174 Of Regeneration, Left. XV, 
 
 there is a mutual exchange of names ; for, in the 
 gofpel according to Matthew, the refurredlion 
 of the dead is called the regeneration, " Verily 
 " I fay unto you, fays our Lord, that ye which 
 " have followed me, in the regeneration, when 
 <c the fon of man (hall fit in the throne of his 
 <c glory, ye alfo mall fit upon twelve thrones(0 )." 
 Here, in the regeneration muft be connected 
 with the following words, and by no means 
 with thofe that go before. And that this was 
 a common method of fpeaking among the Jews, 
 appears from Jofephus, " To thofe, fays he, 
 ct whofe fate it is to die for obferving the law, 
 " God has given the privileges of being born 
 " again, and enjoying a more happy life, fo that 
 ct they are gainers by the exchange (b)" In 
 like manner Philo faith, " We mall haften to 
 " the regeneration after death, &c. (c)" On the 
 other hand, it is very well known, that this 
 ipiritual regeneration, we are fpeaking of, is 
 often in Scripture called the refurredtion. 
 
 Of this refurre&ion the word of the gofpel is, 
 as it were, the trumpet; and, at the fame time, 
 the immortal feed of this new birth, and there- 
 fore of immortality itfelf. Thus it is reprefented 
 
 (a) Math. xix. 28. 
 
 () Tot's f p vofjiut 3ia^t'X%8/!'Twii aflroOawSr* $uxsv o to? y\n?ai\ 
 T orator xj (3i6t a/xiw XajSsm sx we^iTfowsjf. Lib. i. COnt. App. 
 (r) HJ 9u>Ay(nt'w e^im^ty f<T ri 6To>' > &C. 
 
 by
 
 Lel. XV. Of Regeneration. 175 
 
 by the apoftle Peter (d], and by the apoftle 
 James, who exprefsly tells us, c< that he hath 
 " begot us with the word of truth (e)" Now 
 the enlivening virtue and plaftic power of this 
 word is derived from the Holy Ghoft, who is the 
 true fpring and fountain of this new life. Nor 
 are the moft extended powers of the human 
 mind, or the ftrength of its underftanding, any 
 more able to reftore this life within it, even upon 
 hearing the glad tidings of the gofpel, than it 
 was capable of producing itfelf at firft, or of be- 
 ing the author of its own being, or after death 
 cf reftoring itfelf to life. 
 
 To this exalted dignity are admitted the hum- 
 ble, the poor, the obfcure, the ignorant, bar- 
 barians, flaves, fmners, whom the world look 
 upon as nothing, and hold in the greateft con- 
 tempt : of thefe nothing is required but true and 
 fincere faith ; no learning, nor noble extract, nor 
 any fubmiflion to the Mofaic law, but upon 
 every man, of whatever rank or condition, who 
 believes this word, he in return beftows this 
 dignity, " that they mould become the fons of 
 " God;" that is, that what Chrift was by na- 
 ture, they mould become by grace. Now, what 
 is more fublime and exalted than this honour, 
 that thofe, who were formerly children of Satan, 
 
 (4 i Pet. i. 23, (,) Jam.!. 1 8. 
 
 and
 
 176 Of Regeneration. Led. XVI. 
 
 and heirs of belly mould by faith alone be made 
 *' the fonsof God, brethren of Chrift, and joint 
 " heirs of the heavenly kingdom ?" If the facred 
 fire of the Romans happened at any time to be 
 extinguimed, it could only be lighted again at 
 the rays of the fun. The life of fouls, to be 
 fure, is a facred flame of divine love - y this flame, 
 as we are now born into the froward race of 
 fallen mankind, is, alas ! but too truly and un- 
 happily extinguimed, and by no means to be 
 kindled again, but by, -the enlivening light and 
 heat of the fun ofrigbteoufnefs y who is moft au- 
 fpicioufly anfen upon us. 
 
 LECTURE XVI. 
 
 Of REGENERATION. 
 
 TH E great corruption of mankind, and 
 their innate difpofition to every fort of 
 wickednefs, even the doctors of the heathen 
 nations, that is, their philofophers and theo- 
 logers, and their poets alfo, were fenfible of, 
 and acknowledged; though they were quite 
 ignorant of the fource from which this calamity 
 was derived. They all own, " That it is natural 
 
 to
 
 Left. XVI. Of Regeneration. 177 
 
 " to man to fin (a) j" even your favourite philo- 
 fopher, who prevails in the fchools, declares, 
 that we are Itrongly inclined to vice (b) ; and 
 fpeaking of the charms and allurements of for- 
 bidden pleafurcs, he obferves, that mankind 
 by nature " is eaiily catched in thefe fnares (c)." 
 The Roman philofopher takes notice, " That 
 " the way to vice is not only a defcent, but a 
 * downright precipice (J)." 
 
 And the comic poet, ct That mankind has 
 " always been, in every refpedl, a deceitful, 
 " fubtle creature^)." 
 
 The fa ty rift like wife obferves, " That we 
 tc are all eafily prevailed on to imitate things 
 " that are, in their nature, wicked and dif- 
 " graceful (/)." 
 
 And the Lyric poet, " That the human race, 
 <c bold to attempt the greateft dangers, rufhes 
 ic with impetuofity upon forbidden crimes (g)." 
 
 (6) ivxarcttpifui;. A rift. Eth. ii. 
 (f) ivyyfctTov inon VTTO TU'-J Toii?Tfc>. 
 
 Advitia, non tantum pronum iter, fedet prarccps. 
 fx.iv xa.ru mafia $>) Tfowst 
 
 (/) - Deciles imitandis 
 
 Turpibus & pravis omnes fumus. Juv. Satyr, xiv. 
 (j^) - Audax omnia perpeti, 
 
 Gens humana ruit per vetitum ncfas. HOR. Od. lib. i. 
 N ' All
 
 I7&- Of Regeneration. Left. XVI. 
 
 All the wife men among the heathens exerted 
 their utmoft, to remedy this evil by precepts and 
 inftitutions of philofophy, but to very little pur- 
 pofc. They could not, by all their arts and 
 ail their precepts, make others better; nay, with 
 regard to moft of them, we may fay, nor 
 even themfelves. But, " when there was no 
 " wifdom in the earth, fays Laftantius, that 
 " blefied doctor was fent down from heaven, 
 <c who is the way, the truth, and the life (&)," 
 and, by an almighty power, effected what all 
 others had attempted in vain. 
 
 It is not at all to be doubted, but the end 
 propofed by philofophy, was to renew and to 
 reform mankind, and to reduce the courfe of 
 their lives to a conformity with the precepts of 
 wifdom and virtue. Whence the common de- 
 finition, given of philofophy, is, ft That it is 
 " the rule of life, and the art or fcience of living 
 <c uprightly." To this purpofe Seneca fays, 
 " Philofophy is the law of living honeftly and 
 " uprightly." True religion, to be fure, has 
 the fame tendency : but it promotes its end with 
 much greater force, and better fuccefs ; becaufe 
 its principles are much more exalted, its pre- 
 cepts and inftruftions are of greater purity, and 
 it is, befides, attended with a divine power, 
 
 (b) Sed cum nulla eflet fspientia in terris, mifTus efte coelo 
 dodorille, via, veritas & vita. 
 
 whereby
 
 Left. XVI. Of Regeneration. 179 
 
 whereby it makes its way into the hearts of 
 men, and purifies them with the greateft force 
 and efficacy ; and yet, at the fame time, with the 
 moft wonderful pleafure and delight. And this 
 is the regeneration of which we are fpeaking, 
 and whereof we have already obferved, that 
 philofophy acknowledged it, even under the 
 fame name ; but that it effected ir, we abfolute- 
 ly deny. Now, it is evident from the very name, 
 that we are tounderftand by it an inward change, 
 and that a very remarkable one. And fince 
 God is called the author and fource of this 
 change, whatever the philofophers may have 
 difputed, pro and con y concerning the origin of 
 moral virtue, we are, by no means, to doubt, 
 but this facred and divine change upon the 
 heart of man, is produced by an influence truly 
 divine : and this was even Plato's opinion con- 
 cerning virtue; nor do I imagine you are unac- 
 quainted with it. The fame philofopher, and 
 feveral others befides him, exprefsly aflerted, 
 that virtue was a kind of image or likenefs of 
 God, nay, that it was the effect of infpiration, 
 and partook, in fome refpect, of a kind of divine 
 nature. " No mind can be rightly difpofed 
 " without divine influence," fays Seneca (/) : 
 And it was the faying of the Pythagorean philo- 
 
 (/) Nulla fine Deobona menseft. 
 
 N 2 fophers,
 
 180 Of Regeneration. Left. XVI. 
 
 fophers, " That the end of man is to be made 
 < like to God (k). This mind, fays Trif- 
 " megiftus, is God in man, and therefore fome 
 " of the number of men are gods (/)." And a 
 little further on, " In whatever fouls the mind 
 prefidcs, it illuftrates them with its own 
 " brightnefs, oppofing their immoralities and 
 " mad inclinations, juft as a learned phyfician 
 <<r inflicts pain upon the body of his patient, by 
 " burning and cutting it, in order to recover it 
 <c to health : in the fame manner, the mind 
 <c airlifts a voluptuous foul, that it may pull up 
 " pleafure by the very roots ; for all difeafes of 
 '* the foul proceed from it : impiety is the feve- 
 " reft diftemper of the foul (w)." 
 
 What wonder is it then, if thefe very thoughts 
 are exprefled in the more divine oracles of the 
 iacred fcriptures, more fully, and with greater 
 clearnefs? And this conformation of the human 
 mind to the divine nature, is commonly repre- 
 lented therein, as the great bufinefs, and the 
 end of all religion. 
 
 What was more often inculcated upon the 
 antient church of the Jews, than thefe words, 
 ct Be ye holy, becaufel am holy ?" And that 
 
 oj l/n>, & x^ TJ rut wfyurrus ^10* 
 . Trifm. ^:fi i^jotvS'Crpos TXT. 
 (m) offw?- n*$vyn\<;, &C. 
 
 the
 
 Left. XVI. Of Regeneration. 1 8 1 
 
 the fame ambition is recommended toChriftian c , 
 appears from the firft fermon, we- meet with in 
 the gofpel, of our Lord and Saviour, who came 
 down to this earth, that he might reftore the 
 divine image upon men. " Be merciful, fays 
 <c he, as your Father, who is in heaven, is mcr- 
 cc ciful." And, according to Luke, " Be per- 
 " feel, as your Father is perfect." And again, 
 '* BlefTed is the pure in heart." And, indeed, 
 this is the true beauty of the heart, and its true 
 nobility; but vice introduces degeneracy, and 
 deformity alfo. 
 
 Now, the more the mind difengages and 
 withdraws itfelf from matter that pollutes it (), 
 that is, from the body it inhabits, the purer and 
 more divine it conftarrtly becomes ; becaufe it 
 attains to a greater refemblance with the Father 
 of fpirits ; and, as the apoftle Peter expreffes it, 
 " partakes more fully of the divine nature." 
 Hence it is, that the apoftle Paul warns us at fo 
 great length, and in fuch ftrong terms, againft 
 living after tbefefo y as the very death of the 
 foul, and direcYly oppoUte to the renewed na- 
 ture of a Chriftian. He that is born of God, is 
 endued with a grcataefs of foul, that makes him 
 eafily defpifc, and confider as nothing, thofe 
 things, which he prized at a very high rate be- 
 
 N * fore:
 
 182 Of Regeneration. Led. XVI. 
 
 fore : he confiders heaven as his country ; even 
 while he lives as a ftranger on this earth, he 
 afpires at the higheft objects, and cc flying up 
 " towards heaven, with foaring wings, looks 
 " down with contempt upon the earth (0)." 
 
 And yet, with all this fublimity of mind, he 
 joins the deepeft humility. But all the allure- 
 ments of fin, " though they continue to have 
 *' the fame appearance they had before (/>)," 
 and poffibly throw themfelves in his way, as the 
 very fame that were formerly dear to him, he 
 will reject: with indignation, and give them the 
 fame anfwer that St. Ambrofe tells us was given 
 by a young convert to his miftrefs, with whom 
 he had formerly lived in great familiarity ; 
 ** though you may be the fame, I am not the 
 < fame I was before (q)*' 
 
 Laclantius elegantly fets forth the wonder- 
 ful power of religion in this refpedl: t Give 
 " me, fays he, a man that is paffionate, a flan- 
 <c derer, one that is headftrong and unmanage- 
 < able, with a very few of the words of God, 
 " I will make him as quiet as a lamb. Give 
 <f me a covetous, avaritious or clofe handed 
 <{ perfon, I will prefently make him liberal, and 
 
 udam 
 
 Spernit humum fugiente penna. 
 (p) Etfi illis fades, quae fuit ante, manet. 
 (?) At ego certe non fum ego. 
 
 ** oblige
 
 Led. XVI. Of Regeneration. 183 
 
 l oblige him to give away his money in large 
 " quantities with his own hands. Give me one 
 " that is afraid of pain, or of death, he (hall, \\\ 
 " a very little time, defpife croffes, flames, and 
 " even Phalaris's bull. Shew me a luftful per- 
 cc fon, an adulterer, a compleat debauchee, you 
 " (hall prefently fee him fober, chafte, and 
 " temperate (r). So great is the power of 
 divine wifdom, that, as foon as it is infufed into 
 the human bread, it prefently expells folly, 
 which is the fource and fountain of fin, and ib 
 changes the whole man, fo refines, and, as 
 it were, renews him, that you would not know 
 him to be the fame. It is prophefied of the 
 days of the Meffiah, ' That the wolf and the 
 ' lamb mall lie down together, and the leo- 
 " pard feed with the kid." The gofpel has a 
 wonderful effect in fofcening even the rougheft 
 difpofnions, and " there is none fo wild, but 
 lt he may be tamed, if he will but patiently 
 << give attention to this wholefome doctrine (s)," 
 
 (r) Damihi virum qui fit iracundus, maledicus, efFraenatus, 
 pauciflimis Dei verbis tarn placidum quam ovem reddam. Da 
 cupidum, avarum, tenacem, jam tibi etim liberalem dabo, & 
 pecuniam fuam propriis plenifq; manibus largicntem. Da ti- 
 midum doloris ac mortis ; jam cruces, & ignes, &c Phalaridis 
 t.mrum contemnet. Da libidinofum, adulterum, Ganeonem ^ 
 jam fobriom, caftum, continentem videbis. 
 
 (s] Nemo adeo ferus ell, u,t non mitcfcere poffit 
 .fciitic modo dodtrina: patientcm commodet aurem. 
 
 N Now,
 
 184 Of Regeneration. Led. XVI. 
 
 Now, whether you call this renovation or 
 change of the mind repentance, or divine love, 
 it makes no difference j for all thefe, and indeed 
 all the Chriftian graces in general, are at bot- 
 tom one and the fame; and, taken together, 
 conjlitute iybat we may call the health find vigour 
 of the mind, the term under which Arifto of 
 Chios comprehended all the moral virtues. The 
 apoftle Paul, in his fecond epiftle to the Corin- 
 thians, deicribes thefe adopted children of God 
 by their repentance (t) ; in the epiftle to the Ro- 
 mans, they are characterifed by their -love () ; 
 and in the paflage of St. John's gofpel, we have 
 mentioned already, by their faith (#) ; but what- 
 ever name it is conveyed by, << the change it- 
 <J felf is effected by the right-hand of the moft 
 <c high." As to the manner of this divine ope- 
 ration, to raife many difputes about it, and make 
 many curious difquiiitions with regard to it, would 
 be not only quite needlefs, but even abfurd. 
 Solomon, in his Ecclefiaftes, gives fome grave 
 admonitions with regard to the fecret prcceffes 
 of nature in forming the foetus in the womb (_}'), 
 to convince us of our blindnefs with refpecl: to 
 the other works of God : how much more hid- 
 den and intricate, and even paft our finding out, 
 is this regeneration, which is- purely fpiritual ? 
 
 (t) 2 Corinth, vi. 17, 18. (it) Rom.viii. 28. (#) John i. 
 12. (j) Eccl. xi. 5.
 
 Led:. XVI. Of Regeneration. 1 85 
 
 This is what our Saviour alfo teaches us, when he 
 compares this new birth, to the unconfined, and 
 unknown, turnings and revolutions of the wind; 
 a fimilitude which Solomon had lightly touched 
 before, in that paflage of the Ecclefiaftes, to 
 which we juft now alluded. O! that we felt 
 within ourfelves this blefled change, though we 
 mould remain ignorant with regard to the man- 
 ner of it ; fince we are fufficiently apprifed of 
 one thing, which it is greatly our intereft fre- 
 quently and ferioufly to reflect upon : Uniefs 
 " a man be born again, he cannot fee the king- 
 ce dom of God." This fpirhual progeny is alfo 
 compared to the dew, the generation whereof is 
 hidden and undifcovered. " Hath the rain a 
 (( father, and who hath begotten the drops of 
 " the dew (z) ?" Good men are alfo called 
 children of light (a] > and light in the Lord(b}. 
 But it is from the Father of lights himfelf, and 
 from his only begotten Son, that thefe ftars (for 
 this title of the angels may, without injujftice, be 
 applied to them) derive all the light they enjoy. 
 Now the nature of light is very intricate, and 
 the emanation and the manner of its production 
 is yet a fecret even to the mod (harp- lighted of 
 thofe who have made nature their ftudy, an4 
 
 (as) Job xxxiii. 28. (a} \ Thef. v. 5. 
 
 (1} Eph. V. 8, 
 
 no
 
 i86 . Of Regeneration. Left. XVI. 
 
 no fatisfa&ory theory of it has yet appeared. 
 But whatever it is, it was produced by that firft 
 and powerful word of eternal uncreated light, 
 " Let there be light." By the fame powerful 
 word of the Almighty Father, there immedi- 
 ately fprings up in the mind, which was former- 
 ly quite involved in the darknefs of ignorance 
 and error, a divine and immortal light, which 
 is the life of men, and, in effect, the true rege- 
 neration. And becaufe this is the moft effec- 
 tual means of purifying the foul, it is afcribed 
 to the water, and to the fpirit. For this illu- 
 mination of the Holy Ghoft is, indeed, the in- 
 ward baptifm of the fpirit -, but in the primitive 
 times of Chriftianity, the baptifm of water, on 
 account of the fuppofed concurrence of the fpirit, 
 was commonly called the illumination, and the 
 folemn feafons, appointed for the celebration of 
 this myftery, the days of illumination or light. 
 And in the very fame manner, the baptifm of 
 the Holy Ghoft, is by John Baptift called the 
 baftifm of fire r , on account of the wonderful in- 
 fluence it has in illuminating and purifying the 
 foul. It is, to be fure, a celeftial fire quite in- 
 vilible to our eyes, and of fuch a nature, that 
 the fecret communications of it to our fouls can- 
 not be investigated -, but the fum of all is what 
 follows.
 
 Led. XVI. Of Regeneration. 187 
 
 It feemed good to infinite goodnefs and wif- 
 dom, to form a noble piece of coin out of clay, 
 and to (lamp his own image upon it, with this 
 infcription, " The earthly Ion of God:" this is 
 what we call man. But, alas ! how fqon did 
 this piece of coin fall back to clay again, and 
 thereby loft that true image, and had the in- 
 fcription mamefully blotted out ? From that 
 time, man, who was formerly a divine crea- 
 ture, and an angel cloathed with flem, be- 
 came entirely flelhy, and in reality a brute : 
 the foul, that noble and celeftial inhabitant of 
 his earthly body, became now quite immerfed 
 in matter, and, as it were, entirely converted in- 
 to flem, as if it had drunk of the river Lethe ; or, 
 like the fon of an illuftrious family, carried 
 away in infancy to a far country, it is quite igr- 
 norant of its prefent mifery, or the liberty and 
 felicity it has loft, becomes an abjecl: flave, de- 
 graded to the vileft employments, which it na- 
 turally, and with pleasure performs ; bccaufe 
 having loft all fenfe of its native excellency and 
 dignity, and forgotten its heavenly original, it 
 now relimes nothing but earthly things, and 
 catching at prefent advantages, difregardg eterr 
 nal enjoyments, as altogether unknown, or re- 
 moved quite out of light. But if in any parti- 
 cular foul, either from fome fpark of its native 
 excellency ftjll remaining alive, or any indiir
 
 1 88 Of Regeneration. Left. XVI. 
 
 trnct report that reaches it, fome defires or emo- 
 tions towards the recovery of its native liberty 
 fhould arife ; yet, as it has no fufficient ftrength 
 of its own, nor finds any way open, that can 
 lead to fo great a bleffing, thefe ineffectual 
 wiflhes come to nothing, and the unhappy foul, 
 having loft its hopes, languishes in its chains, 
 and is at iaft quite ftupified. 
 
 Philofophy, as we have already obferved, 
 perceiving that man was born to higher views 
 than this world affords, attempted to raife him 
 from his prefent dejection, fecure his claim to 
 heaven, and reftore him to a conformity and 
 likenefs to God j but in vain. To redeem the 
 fons of man, and reftore them to what they had 
 loft, it was neceffary that the eternal Soil of God 
 fliould come down from heaven. Our fall was 
 eafily brought about, but our reftauration was a 
 work of the greateft difficulty, and only to be 
 performed by the powerful hand of God j there 
 are but few, whom the exalted Father of fpirits 
 has loved, and Chrift has raifed up to heaven. 
 He is the fource whence the fpirit of God flows 
 down to us, he is the fountain of that new life 
 and fanctified nature, by which we mount to- 
 wards God, whereby we overcome the world, 
 and, in confequence thereof, are admitted into 
 heaven. And happy, to be fure, are thofe truly 
 noble fouls, whofe fate it is to be thus born again, 
 
 to
 
 Led. XVI. Of Regeneration. 189 
 
 to be admitted into the choirs of the holy angels, 
 and to be cloathed with thofe glorious robes 
 that are whiter than fnow : they will follow the 
 lamb wherever he goes, and he will lead them 
 to the cryftal ftreams, and even to the fountain 
 oflifeitfelf. 
 
 But all thofe, that are to be the attendants of 
 the lamb, in thofe blefied paftures, which are to 
 be met with in his heavenly country, muft of 
 neceflity, even while they live in this lower 
 world, be followers of him in his humble in- 
 nocence and purity . Ttiisfpotlefs, holy, and pure 
 lamb of God, is the guide and fhepherd of a pure 
 and holy flock, a flock dear to God> and otdiftin- 
 guifhed beauty ; but the flepherd is ftill more beau- 
 tiful than they (c)." But the impure goats, and 
 uncleanly hogs, he beholds at a diftance, and 
 leaves them to unclean fpirits, to be poflefled by 
 them at pleafure, and afterwards to be precipitated 
 into the depth of mifery ; unlefs it be determined 
 to deliver fome of them from that (hocking form, 
 by a wonderful and divine change, and to con- 
 vert them into lambs, which is effected in pro- 
 per time, by the influence of the Holy Ghoft. 
 Whence they are called the holy, pure, and 
 divine fons of God ; and all love to earthly 
 things, all carnal, impure affections, are baniihed 
 
 (() Formofi pecoro cuftos formofior. 
 
 QUt
 
 190 . Of true Felicity Led. XVII. 
 
 out of thofe hearts ; which are, as it were, 
 temples confecrated henceforth to God : " for 
 <c the dwelling place of the holy one muft be 
 
 LECTURE XVII. 
 
 Of TRUE FELICITY and ETERNAL 
 PUNISH MENT. 
 
 OHow infipidand unfatisfadtory are all the 
 pleafures of this earthly life, which we 
 now live, in refpeft of that incomparable, and 
 altogether heavenly delight, which attends the 
 meditation and contemplation of divine things ! 
 When mortals are thus employed, they eat the 
 bread of angels ; and if there are any, who do 
 not relifli the fweetnefs of this food, it is becaufe 
 the divine part of their compofition is become 
 brutifli, and, forgetting its original, lies buried 
 in earth and mud. But though the foul is re- 
 duced to thefe woeful circumftances, it is not 
 yet fo entirely diverted of itfelf, but it ftill retains 
 fome faint remains of its heavenly original, and 
 
 \a) ayjy yap y;s :s~t oMtr ; T;-;i9> r . 
 
 more
 
 Left. XVII. and eternal Punifonie nt. 191 
 more exalted nature j infomuch, that it cannot 
 acquiefce in, or be at all fatisfied with thofe fading 
 enjoyments, wherewith it is furrounded, nor 
 think itfelf happy or eafy in the greateft abun- 
 dance of earthly comforts. And tho', poffibly, 
 it may not be fully fenfible of what it wants; 
 yet it perceives, not without fome pain and un- 
 eaHnefs, that fomething is ftill wanting to make 
 it happy. The truth is, befides that great and 
 unknown good, even thofe, whom by an abufe 
 of that term we call moft happy, are in want of 
 a great many things : for if we look narrowly 
 into the condition of thofe, who are arrived at 
 the highcft pitch of earthly fplendor, we fhall 
 certainly find fome defect, and imperfection in 
 ir, and be obliged to conclude with the poet, 
 " That fince the earth began to be inhabited by 
 <f men, a full cup of good things, without any 
 tc mixture of evil, never fell to the (hare of one 
 tc man ; a graceful body is often difhonoured 
 <{ by bad morals, and a mind of uncommon 
 " beauty is fometimes joined to a deformed 
 " body, &c. (*)." 
 
 (a) Etenim mortalibus ex quo 
 
 Tellus caepta coli, nur.quam fincera bonorum 
 Sors ulli concefla viro ; quern corpus honeltat 
 Dedecorant mores ; animus quern pulchrior ornat 
 Corpus deftituit, &c. 
 
 But
 
 292 Of true Felicity Left. XVII. 
 
 Bat what we call the chief and fupreme good 
 muft, of neceffity, be compleat, and entirely 
 free from every defeat; and therefore, what is 
 not in every refpect perfect, properly fpeaking, 
 is not perfect at all. The happinefs of rich and 
 great men, which the poor admire and refpect, 
 is only a gaudy and fplendid fpecies of mifery. 
 What St. Bernard fays of the rafh and ill-found- 
 ed opinion, which the generality of mankind 
 form, of the lives of the faints, from the imper- 
 fect knowledge they have of them, " They fee 
 " our crofTes, but they fee not our comforts(^)," 
 may be here inverted : we fee the advantages of 
 thofe men, that are puffed up with riches and 
 honours, but we fee not their troubles and vexa- 
 tions. " I wim, I wim, fays one, that thofe, 
 <{ who defire riches, would confult with rich 
 " men j they would then, to be fure, be of an- 
 " other opinion (e)" 
 
 I will fpend no more time in defcribing or la* 
 menting the wretched ftate of mankind on this 
 earth, becaufe it would anfwer no end. For, 
 fuppofe a more compleat affemblage of fublu- 
 nary enjoyment?, and a more perfect fyftem of 
 earthly felicity than ever the fun beheld, the 
 mind of man would inftantly devour it, and, as if 
 
 (/) Cruces noftras vident, unftiones non vident. 
 (f) Utinam, utinam qnidivitias appetunt, cum divitibusdeli- 
 bcrarent j certe vota mutarent. 
 
 it
 
 Left. XVII. and eternal Punijhment. 19 j 
 it was (till empty and unfatisfied, would require 
 forhething more. And indeed, by this infatia- 
 ble thirft, the mind of man difcovers its natural 
 excellence and dignity j for thus it proves, that 
 all things here below are inefficient to fatisfy, 
 or make it happy ; and its capacity is fo great 
 and.extenfive, that it cannot be filled by the 
 whole of this vifible frame of things. For as 
 St. Auguftine obferves, " Thou haft made us, 
 " O Lord, for thyfelf, and our hearts are reftle'fs 
 " till they return to thee (f)" The mind, 
 that makes God its refuge, after it has beeri 
 much tofTed to and fro, and diftrefled in the world, 
 enjoys perfect peace, and abfolute fecurity ; and 
 it is the fate of thofe, and thofe only, who put 
 into this fafe harbour, to have, what the fame 
 St. Auguftine calls a very great matter, " The 
 " frailty of man, together with the fecurity of 
 God ()." 
 
 Therefore, it is not without reaTon, that the 
 royal Pfalmift boafts not of his victories, nor the 
 fplendor of his royal crown, but of this one ad- 
 vantage ; " The Lord is the portion of mine in- 
 " heritance, and of my cup thou maintained the 
 * lot:" and on the jufteft grounds, he imme- 
 
 (/) Fecifti nos, Domlne, propter te, & inquietum eft eor nof-> 
 trum, donee in te redeat. 
 
 (g) Habere fragilitatem hominis & fecuritatem Dei. 
 
 O diately
 
 1 94 Of true Felicity Lect. XVI/, 
 
 diately adds, " The lines have fallen to me in 
 
 ' pleafant places ; yea, I have a goodly he- 
 fc ritage ()." And it is quite agreeable to rea- 
 fon, that what improves and compleats any 
 thing elfe, muft be itfelf more compleat and 
 perfect : fo that the mind of man can neither be 
 made happy by earthly enjoyments, which are 
 all far inferior to it in dignity, nor be fo in itfelf. 
 Nay, neither can the angels, though of a more 
 perfect and fublime nature, confer felicity either 
 upon men, or themfelves -, but both they and 
 we have our happinefs lodged in that eternal 
 mind, which alone is its own felicity : nor is it 
 pofiible for us to find it any where elfe, but in 
 our union with that original wifdom and good- 
 flefs, from which we at nrft took our rife. Away 
 then with all the fictitious fchemes of felicity pro- 
 pofed by the philofophers, even thofs of them 
 that were moft artfully contrived ^ for even A- 
 riftotle's perfection of virtue, as well as what 
 the Stoics fancied concerning their wife man, 
 are mere fictions. They are nothing but dreams 
 and fancies, that ought to be banimed to Utopia j 
 for what they defcribe is no where to be found 
 among men ; and, if it were, it would not con- 
 fHtute compleat felicity. So far, indeed, they 
 are to be commended, that they call in the 
 
 0) Pfal. xvi. 5, 6. 
 
 mind
 
 Left. XVII. and efern al Punifhment. 
 mind from external enjoyments to itfelf j but in 
 this they are defective, that when the mind is 
 returned to itfelf, they carry it no further, nor 
 direct it to afcsnd, as it were, above itfelf. They 
 fometimes, it is true, drop fuch expreffions as 
 thefe, " That there can be no good difpofition 
 " of the mind without God (/) j" and that, in 
 order to be happy, the foul muft be raifed up 
 to divine things : they alfo tell us, "That the 
 " wife man loves God moft of all, and for this 
 " reafon is the moft happy man (/)." But 
 thefe expreffions they drop only at random, and 
 by the by. O ! how much fuller and clearer 
 are the inftructions of the teacher fent down 
 from heaven ; " BlefTed are the pure in heart, 
 for they mall fee God (/)." 
 
 But becaufe the pureft minds of the Saints, 
 while they fojourn in this earth, ftill retain fome 
 mixture of earthly drofs, and arife not to perfect 
 purity j therefore, they cannot yet enjoy the full 
 vifion of God, nor, confequently, that perfect 
 happinefs, which is infeparably connected with 
 it. (l For they fee only darkly, and through a 
 (C glafs (m) j" but with the advantage even of 
 this obfcure light, they direct their fteps, and 
 
 (/) Nullam poffe effe fine Deo bonam mentem. 
 (<() "Afx 6 <ropo; w^AsraT^, *? <* TSTO t^*<*5r<TO'. 
 (/) Matth. v. 3. 
 (w) i Cor. xiii. 12. 
 
 O2 gd
 
 196 Of true Felicity Led. XVIL 
 
 go onchearful and unwearied: the long wifhed 
 for day will at length come, when they will be 
 admitted into the fulled light. That day, 
 which the unhappy men of this world dread as 
 their laft, the Tons of light wiih for, as their 
 nativity into an endlefs life, and embrace it with 
 the greateft joy when it comes.. And this, in- 
 deed, feems to me to be the ftrongeft argument 
 for another life, and an immortality to come : 
 For fince no compleat, or abfolutely perfect 
 happinefs is to be found in this life,, it muft 
 certainly follow, that either there is no fuch 
 thing to be had any where, or we muft live 
 again fomewhere, after our period here is out. 
 And, O ! what fools are we, and flow of hears 
 to believe, that think fo rarely, and with fuch 
 coolnefs, of that bleffed country ; and that, in 
 this parched and thirfty land, where even thofc 
 few, who are fo happy, have only fome fore- 
 taftes of that fupreme happinefs ; but when 
 they remove hence, " They (hall be abundant- 
 <c ]y fatisfied, or, as the word ought to be tranf- 
 " lated, intoxicated (), O Lord, with the fat- 
 tc nefs of thy houfe, and thou fhalt make them 
 " drink of the river of thy pleafures ( 0) :" thus 
 the divine Pfalmifl exprerles it j and, to be fure, 
 it is very furprifmg, that the great and antient 
 
 () Inebriabuntur. ( ) pfel. xxxvi. 9^ 
 
 philofopher
 
 Left. XVII. and eternal Punifoment. 1 97 
 
 philofopher Pythagoras, in communicating his 
 thoughts upon the fame fubject, fliould happen 
 to fall upon the very fame figure : For he ufed 
 to promife thofe of his difciples, that conducted 
 themfelves right in this life, that they fhould 
 be continually drunk (/>) in that which is to 
 come. 
 
 But what we have faid formerly of the feli- 
 city of the life to come, and all that we could 
 fay, were we to treat of the fame fubjecl over 
 again, is but mere trifling. And yet it is not 
 difagreeable to hear children fpeak, even with 
 ftammering, about the dignity of their Father, 
 and of the riches and magnificence of his inhe- 
 ritance. It is pleafant and decent to fpeak of 
 our native country, even while we are fojourning 
 in a foreign land : but, for the prefent, I ihall 
 infill no longer on this fubjsd, but, turning the 
 tables, lay before you that dreadful punishment, 
 which ftands in oppofition to this happinefs, by 
 prefenting you only with a tranfient view of the 
 future mifery of the wicked j and though this 
 is indeed a moil unpleafant tafk, yet nothing 
 but our own carelefsnefs, and inattention, can 
 render it ufelefs. 
 
 Here, firfl of all, it is to be obferved, that 
 as, in this life, there is no perfect felicity ; fo, 
 
 O 3 neither
 
 198 Of true Felicity Left. XVII. 
 
 neither here is there any compleat mifery. 
 Thofe, whom we look upon as the moft wretch- 
 ed in this world, have their differ ings chequered 
 with many intervals of eafe ; but the mifery 
 to come admits of no abatement ; it is all of a 
 piece, without admitting any mixture of relief. 
 They are furely mad with their notions, who 
 here talk of the advantages of being or exiftence, 
 and contend that it is more defirable <{ to be 
 <c miferable, than not to be at all (q)" For 
 my parr, I am fully fatisfied, they can never per- 
 fuade any man of the truth of their aflertion ; 
 nor even believe it themfelves, when they think 
 ferioufly on the fubjecl:. But not to infift on 
 this, it is certain, that all kind of delights are 
 for ever banimed from that eternal and frightful 
 prifon. There is there no light, no day, nor 
 fleep, which is the bleffing of the night : and, 
 indeed, nothing at all but places full of darknefs, 
 precipices, nakednefs, and all kinds of horror ; 
 no entertainments, merry meetings, nor any fen- 
 fible pleafure ; and to be for ever feparated from 
 allfuch, muft be no fmall mifery, efpecially to thofe 
 who ufed to pafs their time amidft fuch fcenes of 
 mirth and jollity, and imagined themfelves in 
 fome meafure happy therein ; and that the re- 
 membrance of this may diftrefs them the more, 
 
 (?) Miferum effe quam non efle. 
 
 they
 
 Led. XVI f. and eternal Punifimcnt. 
 they will be continually haunted with a thought., 
 that will cleave to them like a worm devouring 
 their bowels, and conftantly keep them in mind, 
 that out of a diftracled fondnefs for thefe fleeting 
 pleafures, which have now flown away, with- 
 out hope of returning, they have loft thofe joys 
 that are heavenly and eternal, whereof they will 
 have fome knowledge j but what kind of 
 knowledge that will be, and how far extended 
 to enhance their torments, is not ours to deter- 
 mine. But who will attempt to exprefs the ex- 
 cefs of their mifery, or defcribe thofe ft reams of 
 brimftone, and eternal flames of divine wrath ? 
 or rather, who will not tremble, I fay, not in 
 defcribing them, but even in thinking of them, 
 and be quite overpowered with an idea fo 
 (hocking ? 
 
 That I may no further attempt " to fpeak 
 " things unutterable (r), and to derogate from 
 <c a grand fubje6t by inadequate expreffions (5):" 
 Behold now, my dear youths, if you believe 
 thefe things, behold, I fay, you have now life 
 and death laid before you, chufe for yourfelves. 
 And that you may not put off a matter of fuch 
 importance, confider thefe things, pray, feri- 
 oufly, and fay to yourfelves, concerning the 
 
 (r) T* 
 
 (s) M?gna modis tenuare parvis. 
 
 O 4 vaniChing
 
 2op Of true Felicity, tec. Left. XVII. 
 
 vanishing fhadows of external things, How 
 long will thefe enjoyments laft, O ! how foon 
 will they pafs ? Even while I am fpeaking thefe 
 words, while I am thinking of them, they fly 
 paft me. Is any one opprefled with calamities ? 
 Let him fay chearfully with a remarkably good 
 man, " Lord, while I am here, kill me, burn 
 " me,, only fpare me there (/)." Is there any 
 among you of weak capacity, unhappy in ex- 
 prefiing himfelf, of an unfavourable afpect, or 
 .deformed in body ? Let him fay with himfelf, 
 it is a matter of fmall confequence : I mail foon 
 leave this habitation ; and, if I am but good my- 
 felf, be foon removed to the rnanfions of the 
 blefled. Let thefe thoughts prevent his being 
 dejected in mind, or overcome with too much 
 forrovv. If any one is diflinguimed by a good 
 underftanding, or outward beauty, or riches, 
 let him reflect, and ferioufly confider, how 
 foon all excellencies of this kind will pafs away, 
 that he may not be vain, or lifted up with the 
 advantages of fortune. Let it be the chief care 
 and ftudy of you all, to avoid the works of 
 darknefs, that fo you may efcape utter and eter- 
 nal darknefs ; embrace with open and chearful 
 hearts that divine light, which hath (hone frorri 
 
 (/) Domine, hie ure, exde, modo ibi parcas. 
 
 heaven 3
 
 Led. XVIII. Of the Cbriflian Religion, 20 1 
 heaven j that, when you are diverted of thefe 
 bodies, you may be received into the glorious 
 manfions of that bleffed and perfect light, 
 
 LECTURE XVIII. 
 
 Qf the CHRISTIAN RELIGION, and that it is 
 the true way to Happinefs. 
 
 IConfefs, young Gentlemen, that whenever 
 I think on the fubjedt, I cannot help won- 
 dering at the indolence and madnefs of mankind. 
 For tho' we boaft, that, to order our affairs with 
 prudence and difcretion, and conduct our lives 
 according to the principles of reafon, is the 
 great privilege and ornament of our nature, that 
 cliftinguimes us from the brute creatures ; how- 
 few are there, that, in this refped, act like men, 
 that propofe to themfelves an end, and direct all 
 their actions to the attainment of it ? It is very 
 certain, that the greateft part of mankind, with 
 a folly fomething more than childifh, go in quefl 
 of painted butterflies, or commonly purfue the 
 birds with ftones and clods j and even thofe, who 
 (bin out their lives to the utmoft extent of old
 
 202 Of tie Cbrlftian Religion. Left. XVIII. 
 age, for the moft part gain little by it, but only 
 this, that they may be called very aged chil- 
 dren (#), being as ignorant as infants why they 
 came into the world, and what will become of 
 them when they leave it. Of all queftions, there- 
 fore, none can be more properly propofed to 
 you, who are juft upon the verge of manhood, 
 I mean entering upon a rational life, than this, 
 Whither are you going ? What good have you, 
 in view ? To what end do you propofe to live ? 
 For hence, poffibly, your minds may be excited 
 within you, to an earned defire after that per- 
 fect and fupreme good, and you may not con- 
 tent yourfelves with cool fpeculations upon this 
 fubjecT:, as if it were a logical or philofophicai 
 problem, that falls in your way of courfe ; but 
 with that application, that is proper in a queftion 
 concerning a matter of the greateft moment, 
 where it highly concerns us to be well informed, 
 and where the higheft rewards and greateft dan- 
 gers are propofed to our view. And, in this 
 hope, I have often addrefled myfelf to you 
 upon the fubject of happinefs, or the fupreme 
 good, at different periods of time, entertaining 
 you in the intervals with effays and fuitable ex- 
 hortations upon other fubjecls ; yet fo as to ob- 
 ferve a kind of method, and keep up a connec- 
 
 tion
 
 Left. XVIII. Of the Cbnjlian Religion. 203 
 tion throughout the whole. I have taken notice 
 of the name, and general notion of happinefs, 
 the univerfal defjres and wiihes whereby men 
 are excited to the purfuit of it, the no lefs uni- 
 verfal, becaufe natural ignorance of mankind, 
 and their errors and miftakes in the fearch of it. 
 Whence it happens, that, as they all run in the 
 wrong road, thefafler they advance, the further 
 they depart from it ; and like thofe who ply the 
 oars in a boat, they look one way, and move 
 another. And though it feemed almoft unne- 
 ceffary, as fads fufficiently demonstrate the truth 
 of our aflertion, yet by a brief recapitulation, 
 wherein we took notice only of the principal 
 heads and clafles of things, we proved that hap- 
 pinefs is, by no means, to be found in this earth, 
 nor in any earthly enjoyments whatfoever. And 
 this is no more than all, even fools as well as 
 wife men, are willing to own : they not only 
 pronounce one another unhappy, but, with re- 
 gard to this life, all of them in general, and 
 every one for himfelf in particular, acknowledge, 
 that they are fo ; and, in this refpedt, experience 
 fullyjuftifies their belief: fo that, if there were 
 no further profpect, I am apt to believe all man- 
 kind would agree in that common faying, 
 'f That if mankind wereapprifed beforehand of 
 " the nature of this life, and it were left to their 
 
 " own
 
 204 Of the Chriftian Religion. Left. XVIII. 
 " own option, none would accept of it ()." As 
 the immortality of the foul has a near connection 
 with this fubject, and is a natural confequence 
 from it, we, therefore, in the next place, be- 
 fiowed fome time in illuftrating that doctrine. 
 In the laft place, we advanced fome thoughts 
 upon the future happinefs and mifery, fo far as 
 is confident with the weaknefs of our capacities 
 to comprehend things fo little known, and to 
 cxprefs fuch as are, in a great meafure, ineffable. 
 Having treated of thefe things according to 
 our meafure, it remains that we now enquire 
 about the way, which directly leads into that 
 happy city, or to that happinefs which isreferved 
 in the heavens. This is a great and important 
 article, comprehending the end and defign of 
 our life, as* well as the hopes and comforts of it j 
 and is very proper to be firft treated of in a cate- 
 chetical, or, indeed, any methodical fyftem of 
 theology, as appears fromreafon and precedents : 
 for by this difcuffion we are immediately in- 
 troduced into the whole doctrine of true religion. 
 Accordingly, the firft queftion in the generally 
 received Catechifm, which you have in your 
 hands, is, " What is your only confolation in 
 
 () Vitam haac, fi fcientibus daretur, neminem accepturum. 
 SENECA. 
 
 life
 
 Left. XVIII. Of tbeC&rifttan Religion. 20$ 
 " life and in death (c) ?" And the firft queftion 
 of another Catechifm, which not long ago was 
 ufed, particularly in this Univerfity, is, " What 
 " is the only way to true felicity (d] r" For the 
 falvation and happinefs of mankind, in fubordi- 
 nation to the glory of God, which is, to be 
 furc, the fupreme end of all, is the peculiar and 
 genuine fcope of theology ; and, from it, the 
 definition of this fcience Teems to be moft pro- 
 perly drawn : nor do I imagine that any one is 
 fo weak, as from hence to conclude, that it 
 ought to be called anthropology, rather than 
 theology : for though it not only treats of the 
 happineis of mankind, but alfo has this happi- 
 nefs, as has been obfcrved, for its chief end and 
 deiign } yet, with good reafon, and on many 
 accounts, it has obtained this more fublime title. 
 It has God for its author, whom the wifeft of 
 men would in vain attempt to find out, but from 
 the revelation he has made of himfelf ; every 
 fuch attempt being as vain as it would be to look 
 for the fun in the night-time, by the light of a 
 candle ; for the former, like the latter, can only 
 be feen by his own light. God cannot be known 
 but fofaras he reveals himfelf : which Sopho- 
 cles has alfo admirably well exprefled : " You- 
 
 (r) Quae eft unica tua confolatio in vita & in morte. 
 (</) Quse eft unica ad veram felicitatem via.? 
 
 " will
 
 2o6 Of the Chriftian Religion. Left. XVIII. 
 <c will never, fays he, underftand thofe divine 
 cc things, which the gods have thought proper 
 * to conceal, even though you mould ranfack 
 <c all nature (e)" 
 
 Nor has this facred fcience God for its author 
 only, but alfo for its fubject and its ultimate end, 
 becaufe the knowledge of him, and his wor- 
 fliip, comprehends the whole of religion j the 
 beatific vifion of him includes in it the whole of 
 our bappinefs, and that happinefs is at laft re- 
 folved into the divine grace and bounty. 
 
 I mould therefore chufe to give this brief and 
 clear definition of theology, viz. " That it is a 
 " divine doctrine, directing man to real felicity, 
 " as his chief end, and conducting him to it by 
 " the way of true religion." I call it a doSirine, 
 becaufe it is not confidered here as a habit in 
 the mind, but as a fummary of celeftial 
 truth. I call it a divine doffri ne^ for all the rea- 
 fons already mentioned ; becaule, for inftance, 
 it is from God, he is the fubject of it, and it all 
 terminates in him at laft. I call it a doftrine di- 
 reffing man, for I confine my notion of it to 
 that doctrine only, which was fent down from 
 heaven for that purpofe. What fignify then 
 thofe distinctions, which are indeed founding, 
 but quite tedious and foreign to the purpofe, 
 
 (f ) AXX* a ydf KV TO. Eia xf thrrlorr' 0tS, 
 
 Ul. 
 
 that
 
 Led. XVIII. Of the Chriftian Religion. 207 
 that divide theology into archetypal and effypal) 
 and again into the theology of the church mili- 
 tant, and that of the church triumphant ? 
 What they call archetypal theology is very im- 
 properly fo named ; for it is that perfect know- 
 ledge which God has cf himftlf (/) : and the 
 theology of the church triumphant, ought rather 
 to be called the beatific vifion of God(^-). The 
 theology in queflion, tc is that day fpringing 
 " from on high, which hath vifited us, to give 
 " light to them which fit in darknefs, and in 
 " the diadow of death, to guide our feet in 
 " the way of peace (/6)." That peace is true 
 happinefs, and the way of peace is true religion: 
 concerning which I (hall offer a few thoughts, 
 and very briefly. Firfl of all, you are to obferve, 
 that man is not a lawlefs creature, but capable 
 of a law, and actually fubjedt to one. This ex- 
 preffion conveys no harfh, nor dishonourable 
 idea ; nay, this fubjection is fo far from being a 
 burden, that it is the greateft honour. To be 
 capable of a law, is the mark and ornament of 
 an intelligent rational foul, and that which dif- 
 tinguiihes it from the brutes j it evidently fup- 
 pofes a refemblance to God, and an fntercourfe 
 with heaven ; and to live actually under the di- 
 rection of religion and the law, is the great 
 
 (/) yrvn$* () M/K*. () Luke i. 78j 79. 
 
 honour
 
 o8 Of the Chriftian Religion. Left. 
 honour and ornament of human life, and wha< 
 diftinguimes it from the irregular conduct of 
 the brute creation. For as the poet exprefle's it; 
 " One beaft devours another, fifties prey upon 
 " fifties, and birds upon birds, becaufe they are 
 < lubject to no law; but mankind lives under a 
 " juft law, which makes their condition far pre- 
 ferabie (/)." 
 
 The brute creatures devour one another with- 
 out blame, becaufe they have no law ; but, as 
 Juvenal obferves, " Men alone, of all other 
 <{ earthly creatures, as they derive their reafon 
 " from the higheft heaven, are venerable for 
 " their underftanding, which renders them capa- 
 t ble of enquiring into divine things, and quali- 
 " fies them for learning arts, and reducing them 
 <c to practice (k)" 
 
 And hence it appears, that we were born 
 fubjecls to religion, and an eternal law of nature. 
 For fince our blefled Creator has thought proper 
 to endue us with a mind and understanding, and 
 
 Tinreti. 
 
 Venerabile foil 
 
 Sortiti ingeninm divinorumq; capace^, 
 
 Atq; exercendis, capiendifq; artibus apte 
 
 Senfum a ccelefti demifTum traximtis arce." jfuv. Sat. jrv. 
 
 powers
 
 Led. XVIII. Of the Cbriftian Religion. 
 powers fufficicnt for that purpofe: to be fure 
 we are bound by an indifpeniible law, to ac- 
 knowledge the primary and eternal fountain of: 
 our own being, and of all created things, to love 
 him above all other objects, and obey his com- 
 mands without rcferve or exception. So that 
 in this very law of nature is founded a ftrong 
 obligation upon us to give due obedience to every 
 divine pofitr/e inditution, which he fhall 
 think proper to add for fccuring the purpofes of 
 religion and equity. Wherefore, when our firft 
 parents, by eating the forbidden fruit, tranfgref- 
 fed the lymbolical command, intended as a proof 
 of their obedience, by that very act they moft 
 bafely broke the primary and great law of nature, 
 which is the foundation of religion, and of every 
 other law whatever. 
 
 It is not my intention to fpeak here of our 
 redemption by the Meffias, the only begotten 
 Son of God the Creator ; it is fufficient for our 
 prefent purpofe to obferve, that our great Re- 
 deemer has indeed delivered us from the 
 chains of fin and death, but has, by no means, 
 difTolved the bonds of religion, and the everlafl- 
 ing law of nature: nay, thefe are, in many re- 
 fpects, {lengthened and confirmed by this re- 
 demption j and a chearful fubmiiTion to them 
 by virtue of his fpirit, which is poured out upon 
 us, is a great part of that royal liberty of the 
 P fons
 
 2 1 o Of the Chrijlian Religion. Left. XVIIL 
 fons of God, which is fecured to us by his means, 
 as by imitating his example, we arrive at the 
 full poffeffion of it, which is referved for us in 
 the heavenly kingdom. The way, therefore, 
 to happinefs, which we are in fearch of, is true 
 religion, and fuch, in a very remarkable manner, 
 is that of the Chriftians. 
 
 On the truth and excellence of this religion 
 you have a great many learned writers, both 
 antient and modern. And indeed it is exceed- 
 ing plain, from its own internal evidence, that, 
 of all the forms of religion (/} that ever the world 
 faw, there is none more excellent than that of 
 chriftianity which we profefs, wherein we glory, 
 and in which we think ourfelves happy, amidft 
 all the troubles of the world : 'there is none that 
 is more certain and infallible, with regard to 
 its hiftory, more fublime with regard to its myf- 
 teries, more pure and perfect in its precepts, or 
 more venerable for the grave fimplicity of its 
 rites and worfhip : nay, it appears evident, that 
 this religion alone is, in every refpect, incompa- 
 rably preferable to every other. It remains, 
 young Gentlemen What do you think I am 
 going to fay ? It remains, that we become true 
 Cbrijlians. I repeat it again, if we will be happy, 
 let us be Chriftians. You will fay, your wifh 
 
 (/) 
 
 is
 
 Left. XVIII. Of tbe Chriftian Religion. 2 1 1 
 is eafily fatisfied, you have your define, ive are 
 (ill Chrifaam already. I wi(h it may be fo ! I 
 will not, however, objed to any particular per- 
 fon upon this head j but every one of you, by a 
 fhort trial, wherein be will be both witnefs and 
 judge, may fettle this important point within 
 himfelf. We are all Chriftians. Be it fo. 
 But are we poor in fpirit ? Arewehumble, meek, 
 and pure in heart ? Do we pray without ceafing ? 
 Have we nailed all our carnal appetites and 
 defires to our Saviour's crofs, " living no longer 
 " to ourfelveSj but to him that died for us ?' ? 
 This is the true deferip'ion of a Chriftian, by 
 the teftimony of that gofpel which we acknow- 
 ledge-to be Chrift's. And thofe, who are en- 
 tire ftrangers to thefe difpofitions of mind, know 
 not, to be fure, the ivay of .peace. Thefe I 
 earneftly intreat and befeech torcufe themfclves, 
 and {hake off their indolence and floth, left, by 
 indulging the vile defires of the flefh, they lofe 
 their fouls forever. But if there are any among 
 you, and, indeed, I believe there are fome, who 
 with all their hearts afpire to thefe Chriftian 
 virtues, and, by their means, to that kingdom, 
 which can never be fliaken (m] \ " Be ftrong in 
 *' the Lord, have your loins girt about with 
 " truth, and be fober, and hope to the end." 
 
 Yen
 
 2 1 2 Holinefi the only Left. XIX 
 
 You will never repent of this holy warfare* 
 where the battle is fo fhort, the vidlory fo cer- 
 tain, and your triumphal crown, and the peace 
 procured by this conflict;, will laft for ever. 
 
 LECTURE XIX. 
 
 Holinefs is the only Happinefs on this Earth. 
 
 THE journey we are engaged in is indeed 
 great, and the way up-hill ; but the 
 glorious prize, which is fet before us, is alfo 
 great, and our great and valiant captain, who 
 has long ago afcended up on high, fupplies us 
 with ftrength. If our courage at any time failsus, 
 let us fix our eyes upon him, and, according 
 to the advice of the Apoflle, in his divine Epiftle 
 to the Hebrews, " Look unto Jefus," removing 
 our eyes from all inferior objeds, that, being 
 carried up aloft, they may be fixed upon him, 
 which the original words feem to import (a) ? 
 then being fupported by the fprrit of Chrift, 
 we {hall overcome all thofe obftacles in our way, 
 that feem moft difficult to our indolent and effe- 
 
 (a) It; bjc-ax <popw"f*w. Hb. xii. 2. 
 
 minate
 
 Lea. XIX Rippinefs on Earth. 2 1 3 
 
 minate flefh. And, though the way from the 
 earth towards heaven is by no means eafy, yet 
 even the very difficulty will give us pleafure, 
 when our hearts are thus eagerly engaged, and 
 powerfully fupported. Even difficulties and 
 hardfhips are attended with particular pleafure, 
 when they fall in the way of a courageous mind ; 
 and, as the poet expreflcs it, " Serpents, thirft, 
 *' and burning fands, are pleafing to virtue. 
 * e Patience delights in hardfhips : and honour, 
 ** when it is dearly purchafed, is pofTrfled with 
 " the greater fatisfadlion (If)." 
 
 If what we are told concerning that glorious 
 city obtain credit with us, we will chearfully 
 travel towards it, nor will we be at all deterred 
 by the difficulties that may be in the way. But, 
 however, as it is true, and more fuitable to the 
 weaknefs of our minds, that are rather apt to 
 be affected with things prefent and near, than 
 fuch as are at a great diftance, we ought not to 
 pafs over in filence, that the way to the happi- 
 nefs referved in heaven, which leads through 
 this earth, is not only agreeable, becaufe of the 
 blefled profpect it opens, and the glorious end to 
 which it conduct?, but alfo for its own fake, 
 
 () ' Serpens, litis, ardor arena; 
 
 Dulcia virtuti. Gaudet patientia duris : 
 J^jetius eft quoties magnofibi conftat honeflum. 
 
 LUCAN, lib ix. 9. 
 
 P 3 and
 
 2 1 4 Holinefs the only Left. X IX. 
 
 and on account of the innate pleafure to be 
 found in it, far preferable to any other way 
 of life that can be made choice of, or, indeed, 
 imagined. Nay, that we may not, by low ex- 
 preffions (<:), derogate from a matter fo grand 
 and fo confpicuous, that holiriefs and true reli- 
 gion, which, leads directly to the higheft felicity, 
 is itfelf the only happinefs, as far as it can be en- 
 joyed, on this earth. Whatever naturally tends 
 to the attainment of any other advantage, parti- 
 cipates, in fome meafure, of the nature of that 
 advantage. Now, this way to perfect felicity, 
 if any thing can be fo, is a means that, in a very 
 g eat meafure, participates of the nature of its 
 end (d) -, nay, it is the beginning of that happi- 
 nefs, it is alfo to be confidered as a part of it, and 
 differs from it, in its completed ftate, not fo 
 much in kind, as in degree : fo that in Scripture 
 it has the fame names : as for inftance, in tha*t 
 paflage of the Evangelift, " This is life eternal, 
 <c that they might know thee, the only true 
 " God (?) j" that is, not only the way to eternal 
 life, but alfo the beginning and firft rudiments 
 of it, feeing the fame knowledge, when com- 
 pleted, or the full beatific vifion of God, is eter- 
 nal life in its fullnefs and perfeftion. Nor does 
 the divine Apollle make any diftinclion between 
 
 (<) MwpoXoyMs. (</) rt^pwYa-w. (<>) John xvii. 3- 
 
 thefe
 
 Led XIX. HappJnefs on Eartb. 215 
 
 thefe two : <c Now, fays he, we fee darkly 
 " through a glafs, but then we (hall fee openly, 
 <{ or, as he exprefies it, face to face. Now I 
 " know in part, but then I {hall know, as I aifo 
 cc am known (/)." That celeftial life is called 
 an inheritance in light (g), and the heirs of it, 
 even while they are fojourning in this earth, 
 children of the light (), and, exprefsly, light in 
 tie Lord. " You were, fays the Apoftlc, fome- 
 " time darknefs, but now are ye light in the 
 tc Lord (/)." They will be there perfectly 
 holy, and without fpot j and even here they are 
 called holy, and, in fome refpect, they are fo. 
 Hence it is, that thofe who are really and truly 
 good and pious, are, in Scripture, often called 
 blefled, tho' they are not fully and perfectly fo. 
 " Bleffed is the man that feareth the Lord (). 
 " , And bleffed are the undented in the way (/)." 
 Even the philolophers give their teftimony 
 to this truth, and their fentiments on the fubject 
 are not altogether to be rejected : for they, al- 
 moft unanimoufly, are agreed, that felicity, fo 
 far as it can be enjoyed in this life, confifts folely, 
 or at leaft principally, in virtue : but [as to their 
 affertion, that this virtue, is perfect in a perfect 
 life, it is rather expreffing what were to be 
 
 (/) i Cor. xiii. if. (g) Col. i. 12. () i Theff. v. 5. 
 (/) Eph. v. 8. (*) Pfal. cxii. i. (/) Pfal. cxix. i. 
 
 P 4 wiflied,
 
 2 1 6 Holinefs tie only Led. XIX, 
 
 wiflied, than defcribing things as they are. They 
 might have faid, with more truth and juftice, 
 that it is imperfed: in an imperfect life ; which, 
 no doubt, would have fatisfied them, if they 
 had known, that it was to be made perfedt in 
 another place, and another life, that truly de- 
 ferves the name, and will be compleat and per- 
 fect. In this, however, we heartily agree with 
 them, that virtue, or, as we rather chufe to ex- 
 prefs it, piety, which is abfolutely the fum and 
 fubftance of all virtues, and all wifdom, is 
 the only happinefs of this life, fo far as it is ca- 
 pable thereof. 
 
 And if we ferio.ufly conflder this fubjec~t but 
 a little, we mall find the faying of the wife King 
 Solomon, concerning this wifdom, to be unex- 
 ceptionably true. u Her ways are ways of plea- 
 " fantnefs, and all her paths are peace.'- 
 
 Doth religion require any thing of us more, 
 than that we live foberly, righteoufly, and godly 
 in this prefent world ? Now what, pray, can be 
 more pleafant or peaceable than thefe ? Tem- 
 perance is always at leifure, luxury always in 
 a hurry : the latter weakens the body and pol- 
 lutes the foul, the former is the fanctity, purity, 
 and found ftate of both. It is one of Epicurus's 
 fixed maxims, " That life can never be pleafant 
 ^ without virtue (m)" Vices feize upon men 
 
 Imp io/wj $jr. 
 
 with
 
 XIX. Happinefi on Earth. 217 
 
 with the violence and rage of furies; but the 
 Chriftian virtues replenish the breaft, which 
 they inhabit, with a heavenly peace and abun- 
 dant joy, and thereby render it like that of an 
 angel. The flaves of pleafure and carnal af- 
 fections have within them, even now, an 
 earneft of future torments j fo that, in this pre- 
 fent life, we may truly apply to them that ex- 
 preffion in the Revelation, '" They, that worihip 
 " the beaft, have no reft day nor night. There 
 lt is perpetual peace with the humble, fays the 
 " moft devout A.Kempis; but the proud and 
 " the covetous are never at reft ()." 
 
 If we fpeak of charity, which is the root and 
 fpring of juftice, what a lafting pleafure does it 
 diffufe through the foul 1 " Envy, as the faying 
 <c is, has no days of feftivity (o] : ?> it enjoys not 
 even its own advantages, while it is tormented 
 with thofe it fees in the poffeflion of others; 
 but charity is happy, not only in its own en- 
 joyments, but alfo in thofe of others, even as if 
 they were its own : nay, it is then moft happy 
 in the enjoyment of its own good things, when, 
 by liberality, it makes them the property of 
 others: in mort, it is a godlike virtue (/>), 
 
 () Jugis pax cum humlli, fuperbus autem & avarus nun~ 
 <juam quiefcunt. 
 
 (o) Invidia feftos dies non agit. 
 
 There
 
 2i3 Holinefs the only Led. XIX. 
 
 There is nothing more divine in man, * c than 
 " to wifh well to men, and to do good to as 
 <c many as one poffibly can (q) ," but piety, 
 which worfhips God with conftant prayer, and 
 celebrates him with the highert praifes, raifes 
 man above himfelf, and gives him rank among 
 the angels. And contemplation, which is in- 
 deed the moft genuine and pureft pleafure of the 
 human foul, and the very fummit of felicity, 
 is no where fo fublime, and enriched, as it will 
 be found to be in true religion, where it may 
 expatiate in a fyftem of divine truths moft ex- 
 tenfive, clear, and infallibly certain, myfteries 
 that are moft profound, and hopes that are the 
 moft exalted : and he that can render thefe 
 fubjects familiar to his mind, even' on this earth 
 enjoys a life replete with heavenly pleafure. 
 
 I might enlarge greatly on this fubject, and 
 add a grelt many other confiderations to thofe 
 I have already offered j but I /hall only further 
 obferve, that that fweet virtue of contentment, fo 
 effectual for quieting the mind, which philofophy 
 fought for in vain, religion alone has found ; and 
 alfo difcovered, that it takes its rife from a firm 
 confidence in the almighty power of Divine Pro- 
 vidence. For what is there that can poffibly 
 give uneafinefs to him, who commits himfelf 
 
 (?) Omnibus bene velle, &quam pluiimis poffit benefacere. 
 
 entirely
 
 keel. XIX. Happixefs on Earth. 2 1 9 
 
 .entirely to that paternal goodnefs and wifdom, 
 which he knows to be infinite, and fecurely 
 devolves the care of all his concerns upon it ? 
 
 If any of you object, what has been obferved 
 before, that we often fee good men meet with 
 fevere treatment, and alfo read, that " many 
 ' are the afflictions of the juft (r; :" I anfwer, 
 do you not alfo read what immediately follows, 
 *' But the Lord delivereth him out of them 
 " all (s) ?" And it would be madnefs to deny, 
 that this more than compenfates the other. 
 But neither are the wicked quite exempted from 
 the misfortunes and calamities of life ; and 
 when they fall upon them, they have nothing 
 to fupport them under fuch preilures, none to 
 extricate or deliver them. 
 
 But a true Chriftian, encouraged by a good 
 confcience, and depending upon the divine fa- 
 vour, bears with patience all thefe evils, by the 
 efforts of generous love, and unfhaken faith; 
 they all feem light to him, he defpifes what 
 he fufFers, while he waits with patience 
 for the object of his hope ; and, indeed, what, 
 either in life or in death, can he be afraid 
 of, " whofe life is hid with Chrift in God;" 
 and of whom it may be juftly faid, without ex- 
 aggeration, " If the world mould be crufhed, 
 
 (r) Pfal. cxxxiv. (>) Ibid. 
 
 " and
 
 220 Our Happinefs in God. Left. XX. 
 
 " and broken to pieces, he would be undaunted, 
 <{ even while the ruins fell upon his head {/) ?" 
 
 LECTURE XX. 
 
 Of our HAPPINESS, particularly that it lies in 
 GOD, 'who alone can direct us to the true way 
 of attaining to it ; that this way he has dif- 
 covered in the Sacred Scriptures, the divine 
 authority whereof is afferted and illuftrated. 
 
 THESE two expreffions, " That there 
 " is a beginning, and that there is alfp 
 " an end (0)," convey matters great in them- 
 felves, and which ought to be confidered as of 
 vaft importance to us. It is abfolutely neceflary, 
 that there fhould be fome one principle of all 
 things ; and by an equal degree of neceflity, 
 this principle mull be, of all others, the greateft 
 and the beft. It is alfo neceflary that he, who 
 gave bbing to all things, muft have propofed to 
 himfelf fome end to be attained by the produc- 
 tion and difpofal of them; but, as the end of the 
 
 (f) Si fraftus illabatur orbis 
 
 Inapavidum ferient ruinx. HOK. 
 
 f ) r< p T 'J *fW ^ * r " "P* T * T ^^ t 
 
 bcft
 
 Left. XX. Our llatytnefs in God. 221 
 
 beftof all agents muft itfelfalfobethehigheftand 
 the beft, this end can be no other than himfelf. 
 Andthereafoning of the author of the Epiftle 
 to the Hebrews, concerning the oath of God, 
 may alfo be applied to this cafe : < As he had 
 " no greater to fwear by, fays the Apoftle, he 
 <c fwore by himfelf." In like manner, as he 
 had no greater or better end to propofe, he pro- 
 pofed himfelf. " He hath made all things for 
 " himfelf, fays the author of the book of Pro- 
 tc verbs, even the wicked forthe day of evil ()." 
 And the Apoftle Paul, in his Epiftle to the 
 Romans, gives us a lively defcription of that 
 incomparable circle, the moft compleat of all 
 figures : " Of him, and through him, and to 
 " him, are all things, to whom be glory for 
 <c ever, Amen (<;)." 
 
 Now man, the ornament and mafter- piece 
 of all the vifible creation, by extraordinary art, 
 and in a method peculiar to himfelf, returns to 
 his firft original, and has his Creator not only 
 for the principle of his being, and of his well- 
 being, but alfo for his end. Thus, by a won- 
 derful inftance of wifdom and goodnefs, God 
 has fo connected his own glory with our happi- 
 nefs, that we cannot properly intend or deiire 
 the one, but the other muft follow of courfe, 
 
 (b) Prov. xvi. 4. (c) Rom. xi. 36. 
 
 and
 
 222 Our Happinefs in God. Left. XX. 
 and our felicity is at laft refolved into his eternal 
 glory. The other works of God ferve to pro- 
 mote his honour ; but man, by rational know- 
 ledge and will, offers himfelf, and all that he 
 has, as a facrifice to his Creator. From his 
 knowledge of him he is induced to love him j, 
 and in confequencc of his love, he attains at Lift 
 to the enjoyment of him. And it is the wifdqnv 
 as well as the happinefs-of man, to propofe to 
 himfelf, as the fcope and ultimate end of his 
 life, that very thing, which his exalted Creator 
 had propofed before. 
 
 But, that we may proceed gradually in our 
 fpeculations upon this fubject, we muft firft 
 conclude, that there is a proper end intended 
 for man ; that this end is fuited to his nature, 
 and perfectly accommodated to all his wants and 
 deiires, that fo the principal part of this won- 
 derful fabric may not be quite irregular, and la- 
 bour under a manifeft imperfection. 
 
 Nor can there be a more important fpecula- 
 tion, nor one more worthy of man, than that 
 which concerns his own end, and that good, 
 which is fully and perfectly fuited to his cir- 
 cumftances. Chance or fortune mud. of necef- 
 fity, have a great influence in our life, when we 
 live at random ; we muft, therefore, if we be 
 wife, or rather that we may be wile, propofe 
 to ourfelves an end, to which all our actions 
 
 ought
 
 . XX. Our Uafptnefs in God. 22$ 
 
 ought to have a reference, and by which, as a 
 certain fixed ftar, we are to direct our courfe. 
 But it is furprifing to obferve, how much all 
 the wifeft men among the heathens were per- 
 plexed in their enquiries after this end, and into 
 how many different opinions they were divided 
 about it. Of this, however, we have fpoken at 
 greater length in another place. 
 
 Now, to be brief, it is neceiTary, that this 
 good, or end, fhould be " perfect, fuitable, not 
 " eafily taken away, nay, fuch as we can, by 
 tl no means, be deprived of; and finally, it 
 <c muft confift of fuch things as have a parti- 
 <c cular relation to the foul, and not of external 
 c enjoyments (d)" Whence <c flavifh and 
 " brutalpleafures (^)," vain and perifhing honours 
 and riches, which only ferve tofupport and pro- 
 mote the former, are, in this enquiry, juftly, 
 and without the lead hefitation, hilled off the 
 ftagebyall foundphilofophers; who, with great 
 unanimity, acknowledge, that our felicity con- 
 fifts folely, or at lead principally, in virtue. But 
 your favourite philosopher Ariftotle, and the 
 Peripatetics, who are his followers, feem to 
 doubt, whether virtue alone be fufficient for this 
 purpoie, and not to be very confident with them- 
 
 x Ta 
 
 felvcs.
 
 224 Our Happlnefe in God. Left. XX: 
 
 felves. The Stoics, who proceeded with greater 
 courage, and acted more like men, affirmed, 
 that virtue was fully fufficient for this on 
 without the helps and fupplements required by 
 the former. And that, while they bellowed 
 fuch high praifes on virtue, they might not feem 
 to have quite forgotten God, they not only faid, 
 that virtue was fomething divine, in which they 
 were joined by Ariftotle, but alfo concluded, 
 that their wife man did all things with a direcft 
 " reference to God (/)." It was alfo a gene- 
 ral maxim with the followers of Plato, " That 
 c the end of man is to be, as far as is poffible, 
 " made like unto God (g). 1t And Plato him-" 
 felf, in his fecond book of laws, and in his Phaedo, 
 aflerts, that man's chief good is the knowledge of 
 the truth : yet, as this knowledge is not perfect 
 in the prefent life, he is of opinion, that it can 
 fcarcely be faid of any man, that he is happy 
 here below ; but there is hope to be entertained 
 concerning the dead, provided they are purified 
 before they leave the world. But there are two 
 things particularly, with regard to this queftion, 
 \vhich our religion, and moft precious faith, 
 teaches with incomparably greater fulnefs and 
 
 (y) Mrr 
 (g) TtX- 
 
 evidence,
 
 XX. Our Happinefs in God. 
 evidence, than all the fchools and books of the 
 philofophers. 
 
 1. That our felicity is not to terminate in 
 ourfelves, but in God. < BlefTed is the man 
 " that feareth the Lord (b] : and, the pure in 
 " heart mail fee God (/)." " To feek God, 
 " fays St. Auguftine, is to defire happinefs, 
 " and to find him is that happinefs ()." 
 
 2. That our happinefs is not confined with- 
 in the limits of this fhort life, nor does it end 
 with it : on the contrary, it is fcarce begun in 
 this world j but when the prefent life comes to 
 a period, then this happinefs is completed, and 
 becomes eternal. Our life on this earth, there- 
 fore, is only fo far happy, as it has a refemblance 
 to that we (hall enjoy in heaven, and becomes, 
 as it were, an earneft of it : that is, when it is 
 employed in pure and fincere piety, in obedience 
 to the will of God, and an ambition to promote 
 his glory, till we arrive at that happy flate, 
 where our hunger and thirft (hall be abundantly 
 fatisfied, and yet our appetites never cloyed. 
 
 For it is evident, that man, in this life, be- 
 comes fo much the more perfect and happy, in 
 proportion as he has his mind and affections 
 more thoroughly conformed to the pattern of 
 
 (b} Pfal. cxii. i. (/) Matth. Y. 8. 
 
 (/f) Secutio Dei appetitus beatitatis, confecutio beatitas. 
 
 that
 
 226 Our Happineft in God. Left. XX, 
 
 that moft blefTed and perfect life : and this is in- 
 deed the great ambition of a true Chriftian j 
 this is his ftudy, which he ceaies not to purfue 
 with ardour day and night : nor dees he let fo 
 muchasone day pafs, without copying fome lines 
 of that perfect pattern -, and the more he advances 
 in purity of mind, the greater progrefs he makes 
 in the knowledge and contemplation of divine 
 things. 
 
 But who will inftruct us with regard to the 
 means of reaching this blefled mark ? Who 
 will lhew us how we may attain this conformity 
 to God, and moft effectually promote his ho- 
 nour and glory, fo that at laft we may come 
 to the enjoyment of him in that endlefs life, and 
 be for ever fatisfied with the beatific vifion of 
 him ? What faithful guide (hall we find to direct 
 us in this way ? Surely he himfelf muft be our 
 leader; there is no other befides him, that can 
 anfwer our purpofe. It is he alone that ac- 
 quaints us with his own nature, as far as it is 
 neceflary for us to know it j and he alone that 
 directs us to the way wherein he chufes to be 
 worfhipped. " God cannot be known but by 
 '* his own revelation of himfelf (/)." When 
 he is pleafed to wrap himfelf up in a cloud, 
 neither man, in his original integrity, nay, nor 
 
 (/) Non potefl Deus, aifi de Deo intelligi. 
 
 even
 
 . XX. Our Uappinefs in God. 22? 
 
 even the angels, can know, or invefligate his 
 nature or his intentions. We are indeed ac- 
 quainted in the facred records, " That the 
 '* heavens declare the glory of God (m) :" and 
 this, to be fure, is very true in certain refpe&s, 
 but they do by no means declare the hidden, 
 myfteries of the Creator, nor his intentions, 
 and the manner of that worfhip and fervice he 
 requires from his reafonable creatures. And 
 therefore the Pfalmift, having begun the pfalm 
 witli the voice and declaration of the heavens, 
 immediately after mentions another light much 
 clearer than the fun himfelf, and a volume or 
 book more perfect than the language of all the 
 fpheres. Nothing is more certain, than that 
 the doctrine, which leads us to God, muft take 
 its rife from him ; for by no art whatever 
 can the waters be made to rife higher than their 
 fountain. It was therefore abiblutely neceflary, 
 for the purpofe I have mentioned, that fome 
 revelation, concerning God, mould be made to 
 mankind by himfelf $ and, accordingly, he did 
 reveal himfelf to them from the beginning ; and 
 thefe revelations the father of lies mimicked by 
 thofe delufions of his, that were pub!i(hed by 
 the heathen oracles. The divine Wifdom, in 
 revealing himfelf to mankind, has thought 
 
 (w) Pfal. xix. i. 
 
 Qjz proper,
 
 228 Our Happinefs in God. Led. XX. 
 
 proper, at different periods of time, to make ufe 
 of different methods and ways, or, according to 
 that of the Epiftle to the Hebrews, " at fundry 
 " times, and in divers manners (n) ;" but at laft 
 it fecmed good to him, that this facred doctrine 
 fhould be committed to writing, that, with the 
 greater certainty and purity it might be handed 
 down to fucceeding ages. If we confider his 
 abfolute power, it would certainly have been as 
 eafy for him to have preferved this doctrine pure 
 and entire, without committing it to writing ; 
 but, for the moft part, he has been pleafed 
 to make ufe of means naturally fuited and adapt- 
 ed to his purpofes, and difpofes all things, fo 
 as effectually to fecure his ends, yet in an eafy 
 natural manner fuited to our capacities and con- 
 ceptions of things. 
 
 If any one would prove, that thefe books 
 which we receive as fuch, are in fact the re- 
 pofitories of this facred and celeftial doctrine, 
 the moft proper method he could take would 
 be, firft, to {hew, that the facred hiftory and 
 doctrines, contained in them, are true j and then, 
 from their own teflimony, conclude them 
 divine. 
 
 For the truth of our religion being once well 
 cflablifhed, it is, to be fare, a moft juft poftu- 
 
 lation,
 
 Led. XX. Our Happinefs in God. 229 
 
 latton, and fuch as ought not to be denied to 
 any feet of men, that, in this inftance, the 
 teftimony of the Chriftian church fhould be be- 
 lieved, when it points out the books wherein 
 the fum and fubftance of that religion are origi- 
 nally and authentically depofited (0). 
 
 The truth of the facred hiftory being once 
 granted, the divinity of the doctrine will natu- 
 rally follow of courfe ; as the hiftory mentions 
 fo many and fo great miracles that were wrought 
 in confirmation of the doctrine j thofe particu- 
 larly that were performed in proof of the Old 
 Teftament, by Mofes, the fervant of God, by 
 whofe miniftry the law was given to the Jews ; 
 and thofe that were wrought in confirmation of 
 the New by Jefus Chrift, the only begotten fon 
 of Gcd, and author of the Evangelic law ; as 
 alfo tnofe that were wrought by his fervants the 
 Apoftles, and other Chriftians : and abfolutely 
 to deny the force of all thefe, would be an in- 
 ftance of impudence and obftinacy fo great, that 
 the keeneft enemies of the Chriftian name of 
 old did not venture upon it. But the Scriptures 
 have two great evidences of their divinity, their 
 own internal character, and that external tefli- 
 mony. There are two things which princi- 
 pally prove their internal character. 
 
 (o) 
 
 i, The
 
 230 Our Happinefi In God. Led. XX. 
 
 ift. The incomparable fublimity and purity 
 of the doctrine they contain: fur in vain will you 
 look forfuch profound myrteries, and fuch pure 
 and holy precepts, any where elfe. 
 
 2. The inimitable and evidently divine ma- 
 jefty of the flile, attended, at the fame time, 
 with a furprifing and wonderful fimplicity, 
 Their voice is not the voice of man ; but the 
 whole of them, notwithstanding their great ex- 
 tent, founds fomething more grand, than can be 
 expected from the mouths of mortal men. Nor 
 ought we to pafs over that divine efficacy, which 
 the Scriptures have, not only to move the minds 
 of men, but alfo, by a divine operation (/>), to 
 change them into fomething quite different from 
 what they were before; according to that of 
 Laclantius, <c Give me a fierce, cruel, and 
 * c paffionate man, with a few of the words of 
 <: God I will make him as meek as a lamb, 
 " 6cc. (q)." And the external teftimony, al- 
 ready mentioned, has, to be fure, as much 
 weight as any thing of that kind can poffibly 
 have. Who would deny to the regular fuccef- 
 iion of the Catholic church, the credit of a wit- 
 nefs ? Who, on the other hand, would claim 
 the authority of a judge and arbitrator ? It 
 would be quite filly to afcribe to the church a 
 
 (f) 
 
 (7) Da mihi ferum, &c. utfupra. 
 
 decifive
 
 Left. XX. Our Happlnefs in God. 23 1 
 
 decifive power, as if, when a book were firfl 
 preferred to it, or brought out of any place, 
 where it had been long concealed, it could im- 
 mediately pronounce whether that book was of 
 divine authority or not. The church is only a 
 witnefs with regard to thefe books we acknow- 
 ledge, and its teilimony extends no farther than 
 that they were received,- in the firft ages of 
 chrifHanity, as facred and divinely infpired, and 
 as fuch handed down from age to age, to the 
 church that now is j and he that would ven- 
 ture to difcredit this teftimony, muil have a heart 
 of lead, and a face of brafs. 
 
 There is no occafion to difpute fo fiercely 
 about the inward teftimony of the Holy Ghpft : 
 for I am perfuaded that thofe who talk about it, 
 underftand nothing more by if, than that the 
 Holy Spirit produces, in the hearts of men, that 
 faith whereby they chearfully and iincercly re- 
 ceive thefe books, and the doctrine contained 
 in them, as divine ; becaufe fuch a faith either in- 
 cludes, in the very notion of it, or at leaft is ne- 
 celTarily connected with, a religious frame of the 
 mind, and a fincer.e difpofition to univerfal obe- 
 dience. c And he that believeth, as the Apoftle 
 " John exprefTeth if, has this teftimony in him- 
 " ielf (r)," though he cannot convey, or traiif- 
 
 (r) i John v. 10. 
 
 fer
 
 232 Our Happinefs in God. Left. XX. 
 
 fer it to others. Now, to aflert the neceffity of 
 fuch an internal teftimony, is nothing more 
 than to fay, that, whatever evidence the Scripture 
 may have in itfelf, or from other confiderations, 
 yet the divine faith of this truth muft be from 
 above. And he that would deny this, would 
 thereby plainly difcover, that he was an entire 
 granger to that faith himfelf. u The Scripture, 
 " fays Thomas a Kempis, muft furely be be- 
 " lieved and understood, by means of the fame 
 " fpirit, by whom it was at firft delivered (s)." 
 And, as St. Auguftine exprefles ir, " the only 
 * c effectual teacher is he, who has his chair in 
 " heaven, and yet inftrudts the hearts of men 
 " on this earth (/)" The fame divine fpirit 
 plants faith in the mind, together with the pro- 
 per intelligence of divine things, and daily aug- 
 ments and improves thefe difpofnions. This 
 great gift of the fpirit is, therefore, to be fought 
 by fervent and conftant prayer 5 and the Son of 
 God, who is truth itfelf, has afTured us, that 
 tnY moft bountiful Father will give it to thofe 
 that afk him. Ariftotle has told us, Cc That 
 " divine infpiration is to be fought by facri- 
 " fices ()." And it is no lefs true, " that 
 
 (j) Eodem certe fpiritu et credenda, et intelligenda facra 
 fcriptura, quo tradita eft. 
 
 (/) Qui cathedram habet in caelo, corda docet in terris. 
 () Ti &E97ri'vroy T~IJ Svyian; ^JTT?TIOF. 
 
 " the
 
 Left. XX. Our Hatyinefs in God. 133 
 
 cc the faith and underftanding of things revcal- 
 C cd by divine infpiration are to be fought by 
 " prayer (x)". Varro tells us, that he wrote 
 firfl of human, and then of divine inftitutions, 
 becaufe focieties of men exifted firft, and the 
 latter were inftituted by them. True religion, 
 on the contrary, inftead of being inftituted by 
 any city or fociety on earth, hath inftituted a 
 city altogether heavenly and divine, and is itfelf 
 infpired by God, who is the giver of eternal life 
 to all that worfhip him in fincerity (y). 
 
 It is truly furprifmg to obferve, how diffe^ 
 /ently this religion was of old received among 
 nien, and what different entertainment it meets 
 with even to this day, though the doctrine 
 has been always the fame ; though it is ftill 
 inforced by the fame arguments, and has the 
 fame difficulties and prejudices to ftruggle with. 
 When the divine Apoftle preached in the Areo- 
 pagus at Athens, a great many mocked and 
 ridiculed him: others faid, t{ We will hear thee 
 " again of this matter ; but certain men claye 
 " unto him and believed (#)." And that we 
 may not think that this faith, in thofe who be- 
 lieved, was owing to their uncommon pcnetra- 
 
 (.)) St. Aug. deCiv. Dei, lib. vi. c. 3. 
 () Afts xvii. 32, 34. 
 
 tion
 
 234 Our Happinefe in' God. Left. XX. 
 tion or fagacity on the one hand, or to their 
 weaknefs and fimplicity on the other, of the 
 two mentioned in Scripture, that believed on 
 this occafiqn, the one was a philofopher, and 
 the other a woman. Now, tho', without doubt, 
 human liberty is to be allowed its due weight 
 in this matter j yet we cannot help acknow- 
 ledging, that a certain influence or energy (a) 
 feems to difcover itfelf here. 
 
 The bails of religion is faith 3 juft apprehen- 
 fions or right notions (b) of God, according to 
 Epictetus. St. Ignatius fays, " Faith is the be- 
 *' ginning of life, and love the end of it (c] :" 
 and the words of the Apoflle are, " He that 
 " cometh to God, muft believe that he is, and 
 " that he is a rewarder of them that diligently 
 " feek him >" fo that the giving of a, law to 
 man, and the enforcing it with the motives of 
 rewards and punimmentsjs not inconfiftent with 
 the filial and difinterefted obedience of a ra- 
 tional creature, even in a ftate of innocence. 
 
 All true and lively faith begets love ; and 
 thus that heavenly light is the vehicle of heat: 
 and as, by this means, true faith has a tendency 
 to the practice of Qbedience, fo all true obedi- 
 
 () QUixr Tjva pi>ipaii vel ivepyuea, 
 
 encc
 
 ]Le<ft. XX. Our Happinefs in God. 235 
 
 ence depends upon faith, and flows from it -, but 
 it alfo proceeds from love, becaufe faith firft 
 produces love, and then works by it. All 
 knowledge of rayfteries is vain, and of no 
 value ; unlefs it have an influence upon the 
 affections, and thereby on the whole conduct: of 
 life. The luminaries of heaven are placed on 
 high ; but they are fo placed, that they may 
 (hine, and perform their periods, for the benefit 
 of this earth (d}. 
 
 i. We muft believe, that God is: this 
 truth is written in capital letters on every page 
 of the facred books of Scripture : for all things 
 that are therein delivered by God, and concern- 
 ing him, confirm this, and take it for a primary 
 and undoubted principle. But thefe facred 
 books acknowledge another more univerfal evi- 
 dence of this leading truth, and an evidence 
 quite diftinct from theirs, to which they refer all, 
 even the moft obftinate unbelievers, and thofe 
 that are entirely ignorant of this celeflial doctrine, 
 for full conviction (e). 
 
 As it is quite plain, that the teftimony of 
 the written word will have little or no in- 
 fluence upon men, who have not received the 
 leaft tincture of divine faith ; mould any perfon, 
 deputing with them, reafon after this manner, 
 
 (J) Gen. i. 17. (t) Rom. i. zo. 
 
 the
 
 236 Our Happinefs In God. Left. XX. 
 
 there is a God, becaufe this is afierted in the 
 facred Scriptures, and their teftimony muft, by 
 all means, be believed, becaufe they are the 
 word of God: an argument of this kind, to be 
 lure, would have no other effect, but to expofe 
 the perfon that urged it to the ridicule of Atheifts 
 and unbelievers; becaufe it evidently begs the 
 queftion, and runs into a vicious circle. He, 
 therefore, that would bring over fuch perfons to 
 jthe faith, muft reafon after a quite different 
 manner. But let him, on the other hand, who 
 once accepts thefe books, with the fubmiffion 
 due to their real dignity, and divine authenticity, 
 receive light and edification from them on every 
 article of faith, and with regard to the whole 
 fyftem of religion in general: let him alfo, in 
 congratulation to their exalted author, cry out> 
 " With thee, O Lord, is the fountain of life : 
 <{ and in thy light we (hall fee light (d)." And 
 let him that defires to be, not only a nominal pro- 
 ficient in theology, but a real lover of God, and 
 alfo to be taught of him (<?), refolve within him- 
 felf, above all things, to make this facred volume 
 his conftant fludy, mixing his reading with fre- 
 quent and fervent prayer ; for if thefe are omit- 
 ted, his labour will be altogether in vain, fup- 
 pofing him to be ever fo well verfed, not only 
 
 (/) Pfal. xxvi. 9. () 4t%&^i^9fc3J)kiite', 
 
 in
 
 Left. XX. Our Happinefs in God. 
 in thefe books, but alfo to have all the" advan- 
 tages that can be had from the knowledge of 
 language?, and the affiftance of commentators 
 and interpreters. Different men have different 
 views in reading this book ; as in the fame field 
 the ox looks for grafs, the hound for a hare, and 
 the ftork for a lizard. Some> fond of critical 
 remarks, pick up nothing but little ftones and 
 fhells. Others run in purfuit of fublime myfte- 
 ries, giving themfelves but very little trouble a- 
 bout the precepts and inftruclions, that are clear 
 and evident ; and thefe plunge themfelves into a 
 pit, that has no bottom. But the genuine dif- 
 ciples of this true wifdom are thofe, who make 
 it their daily employment to purify their hearts 
 by the water of thefe fountains, and reduce their 
 whole lives to a conformity with this heavenly 
 dodVme. They defire not to know thefe things 
 only, that they may have the reputation of 
 knowledge, or to be diflinguifhed in the world ; 
 but that their fouls may be healed, and their 
 fteps directed, fo that they may be led, through 
 the paths of righteoufnefs, to the glorious felicity 
 which isfet before them. 
 
 The fum of all is, that our felicity lies folely 
 and entirely in that blefled God, who is alfo the 
 fountain and fource of our bein^ ; that the only 
 means of our union with him is true religion ; 
 and this, again, confifts in our entertaining juft no 
 
 tions
 
 238 Of the Divine Attributes. Left. XXL 
 tions of God, worfhipping him acceptably, and 
 endeavouring a conftant and unwearied obe- 
 dience to all his commands, according to that 
 moft pure and perfect rule laid down in thefe 
 divine books, which weprofefs to receive asfuch. 
 Let us, therefore, have conftantly fixed in our 
 minds thefe words of the Pfalmift, c< BleiTed 
 " are the undefiled in the way, that walk in 
 " the way of the Lord. Thou haft command- 
 " ed us to keep thy precepts diligently. O ! 
 " that my ways were directed to keep thy 
 ' ftatutes (/)." 
 
 LECTURE XXI. 
 Of the D i v i N E ATTRIBUTES. 
 
 OF all the maxims that are naturally writ- 
 ten on the heart of man, there is none 
 more certain or more univerfally known, than 
 THAT GOD isj concerning which I have gi- 
 ven a diflertation fome time ago. But of all the 
 fecrets and hidden things of nature, which have 
 been the fubject of human ftudy and inquiry, 
 there is nothing, by a prodigious odds, fo diffi- 
 
 (/') Pfalm cxix. I, 4, 5. 
 
 cult
 
 Left. XXI. Of the Divine Attributes. 239 
 cult or unfearchable, as to know WHAT HE is. 
 The faying of St. Auguftine, concerning time, 
 is well known in the fchools ; with how much 
 greater truth might it be faid of him, who is 
 more ancient than time, " and who bid time 
 " flow from the beginning (a) ? That he hath 
 * e made darknefs his hiding-place, and amidft 
 <c that darknefs dwells in light inacceffible (b)" 
 which, to our eyes, is to be fure more dark than 
 darknefs itfelf. O the divine darknefs ! fays a 
 great man (c] ; and another moft acutely, " If 
 f< you divide or cut afunder this darknefs, who 
 "will fhine forth (</)?" When, therefore, 
 we are to fpeak of him, let us always call to 
 remembrance the admonition, which bids -us 
 " fpeak with reverence and fear (e)" For 
 what can we fay that is worthy of him, fince 
 man, when he fpeaks of God, is but a blind 
 perfon defcribing light ? Yet, blind as we are, 
 there is one thing we may, with great truth, 
 fay of that glorious light, and let us frequently 
 repeat it; O when will that blefTed day mine 
 forth, which mail deliver the foul from thofe 
 
 (a) Qui tempus ab asvo 
 
 Ire jubet. BoETH.Conf. Phil. lib.iii. met. 9. 
 
 (I) Pfalm xviii. n. (<) 12 TO Sto O-KOTO?. 
 
 thick
 
 240 Of the Divine Attributed Led!. XXL 
 thick integuments of flefh, that, like fcales on the 
 eye, obftrucl: its fight, and (hall introduce it into 
 a more fall and open view of that primitive e- 
 ternal light ? Perhaps the propereft anfwer we 
 could give to the queftion, What is God ? would 
 be to obferve a mofl profound filence : or, if we 
 fhould think proper to anfwer any thing, it 
 ought to be fomething next to this abfolute fi- 
 lence; viz. Got) is ; which gives us a higher 
 and better idea of him, than any thing we can 
 either exprefs or conceive. 
 
 Theological writers mention three methods, 
 whereby men come to fome kind of knowledge 
 of God thernfelves, and communicate that 
 knowledge to others, viz. the way of negation, 
 the way of can] alien > and the way of eminence : 
 yet the very terms, that are ufed to exprefs thefe 
 ways, mew what a faint knowledge of the in- 
 vifible Being is to be attained by them ; fo that 
 the two laft may be juftly reduced to the firft, 
 and all our knowledge of this kind called nega- 
 tive. For to pretend to give any explanation 
 of the Divine EfTence, as diftinct from what we 
 call his attributes, would be a refinement fo ab- 
 furd, that, under the appearance of more accu- 
 rate knowledge, it would betray our ignorance 
 the more : and fo unaccountable would it be to 
 attempt any fuch thing, with regard to the un- 
 fearchable majefty of God, that pofubly the 
 
 moft
 
 Left. XXI. Of the Divine Attributes. 241 
 moil towering and exalted genius on earth ought 
 frankly to acknowledge, that we know neither 
 our own effence, nor that of any other creature, 
 Qven the meaneft and moft contemptible. Tho' 
 in the fchools they diftinguim the divine attri- 
 butes or excellencies, and that by no means im- 
 properly, into communicable and incommuni- 
 cable; yet we ought fo to guard this diftinction, 
 as always to remember, that thofe which are 
 called communicable, when applied to God, 
 are not only to be underftood, in a manner, in- 
 communicable, and quite peculiar to himfelf j 
 but alfo, that in him they are, in reality, infinitely 
 different from thofe virtues ; or rather, in a mat- 
 ter where the difparity of the fubjedts. is fo very 
 great, thofe fhadows of virtues, that go under 
 the fame names, either in men or angels ; for it 
 is not only true, thatall things, in the infinite and 
 eternal being, are infinite and eternal, but they 
 are alfo, though in a manner quite inexpreffible, 
 himfelf. He Is good without quality, great 
 without quantity, &c: He is good in fuch a 
 leiife, as to be called by the Evangeh'ft, the only 
 good being (/). He is alfo the only wife being ; 
 < l To the only wife God," faith the Apoftle. 
 And the fame Apoftle tells us, in another place, 
 " That he only hath immortality," that is, 
 
 (/) Matth. xix. 17. 
 
 R " from
 
 242 Of the Divine Attributes. Led. XXI. 
 " from his own nature, and not from the will 
 " or difpofition of another ()." " If we are 
 t{ confidered as joined to, or united with God, 
 " fays an antient writer of great note, we have 
 <c a being, we live, and in forne fort are wife j 
 * but if we are compared with God, we have 
 *' no wifdom at all, nor do we live, or fo 
 " much as have any exigence (b)" All other 
 things were by him brought out of nothing, in 
 eonfequence of a free act of his will by means 
 of his infinite power ; fo that they may be juftly 
 called mere contingencies, and he is the only 
 neceflarily exiftent being. Nay, he is the only 
 really exijlent being. ?<> sr? ; or, as Plotinus 
 cxpreffes it, -^ vmfSis &,. Thus alfo the Scptuagint 
 fpeaks of him, as the only exiftent being (/'), 
 and fo alfo does the heathen poet (). This is 
 likewife implied in the exalted name Jehovah, 
 which expreffes his being, and that he has it 
 from himfelf - y but what that being is, or where- 
 in its effence, fo to fpeak, confifls, it does not 
 fay ; nor, if it did, could we at all conceive it. 
 Nay, fo far is that name from difcovering what 
 
 Qf) * 
 
 (b) Deo fi' conjungimur, fumus, vivimds, fapimus : Deo fi 
 eomparamur, ncc fapimus omnino, nee vivimus,-imo nee fumus. 
 Greg. Mag. Mor. 
 
 (/) S . 
 
 (k) ffi rJj cf-S'irtpx W?X fiyasX ffxrtiSi&;- 
 
 his
 
 Led. XXI. Of the Divine Attributes. 
 his being is, that it plainly infinuates, that his 
 exigence is hid, and covered with a vail. I am 
 ivho I am ; or, 1 am 'what 1 am (I). As if he 
 had faid, I myfelf know what I am, but you 
 neither know, nor can know it j and if I fhould 
 declare wherein my being confifts, you could 
 not conceive it. He has, however, manifefted 
 in his works, and in his word, what it is our 
 intereft to know, " That he is the Lord God, 
 <l merciful and gracious, abundant in goodnefs 
 <{ and truth." 
 
 We call him a mod pure fpirit, and mean 
 to fay, that he is of a nature entirely incorporeal ; 
 yet this word, in the Greek, Hebrew, and all 
 other languages, according to its primitive and 
 natural lignifkation, conveys no other idea, 
 than that of a gentle gale, or wind, which every 
 one knows to be a body, though rarified to a 
 very great degree ; fo that, when we fpeak of 
 that infinite purity, all words fail us; and even, 
 when we think of it, all the refinements of the 
 acuteft understanding are quite at a ftand, and 
 become entirely ufelefs, It is, in every refpecl:, as 
 neceffary toacknowledge hiseternity,as his being; 
 provided, that, when we mention the term God, 
 we mean by it the firft being, fuppofing that 
 expreffion to include alfo his fclf-eTiiftence. 
 
 (!) Exod. Jii. 14. 
 
 R 2 This
 
 244 Oftk* Divine Attributes. Left. XXL 
 This idea of a firft and eternal being is again in- 
 feparably connected with an infinite degree of 
 all poffible perfection, together with immutabi- 
 lity, and abiblute pcrfeverance therein. But all 
 thefe are treated of, atgreat length, in Theological 
 books, whereof you have a very large colledion. 
 
 In like manner, if we fuppofe God to be the 
 firft of all beings, we muft, unavoidably, there- 
 from, conclude his unity: as to the ineffable 
 Trinity fubfifting in this Unity, a myftery dif- 
 covered only by the &cred Scriptures, efpecially 
 in the New Teftament, where it is more clear- 
 ly revealed than in the Old, let others boldly 
 pry into it, if they pleafe, while we receive it 
 with an humble faith, and think it Efficient for 
 us to admire and adore. 
 
 The other Attributes, that ufe to be men- 
 tioned on this fubjecl, may be fuppofed to be 
 perfectly comprehended under the following 
 three, viz. power, wifdom, and gcodnefs : for 
 bolinejs, juftice, mercy, infinite bcunty, &c. may 
 be, with great propriety, racked under the ge- 
 neral term ofgocdnefs. 
 
 But rather than infift upon metaphyiical fpe- 
 culations, let us, while we walk daily in thefe 
 pleafant fields, be conftantly calling frefh and 
 never fading flowers. When the Pialmift 
 
 o 
 
 cries out, Great is the Lord, and greatly to 
 { be praifed, and of his greatnefs there is no 
 
 " endj
 
 XXI. Of the Divine Attributes. 245 
 " end (m) j he wanted to fliew, faith St. Au- 
 <c guftine, how great he is ; but how can this 
 tc be done? Though he repeated, great, great, - 
 " the whole day, it would have been to little 
 " purpoie, for he muft have ended at laft,- be- 
 " caule the day would have ended; but his 
 " greatnefs was before the beginning of days, 
 <c and will reach beyond the end of time ()." 
 The poet exprefles himfelf admirably well, ct I 
 " will praife thee, O bleffed God, with my 
 " voice, I will praife thee, alib, with filence. 
 * c For, thou, O inexpreffible Father, who can'fl 
 <c never be known, underflandeft the filence of 
 (l the mind, as well as any words or expref* 
 tc fions(o)." 
 
 .(,) Pfalm.cxlv. 5. 
 
 t dicere quarn magnus fit, fed hoc qui fieri poteft ? 
 Etfi tota-die magnum dicerer, parum effet, finiret enim ali- 
 quando, quia, finiretur dies, magnitudo autem illius ante dies, 
 
 & ultra dies." 
 (c] 
 
 Toer 
 
 -if e^TE. Syn. hymno. 410. 
 
 R 3 LECTURE
 
 246 Of a religious Life. Led. XXII, 
 
 LECTURE XXII. 
 
 How to regulate Life according to the Rules of 
 RELIGION, 
 
 I Have now, at different times, addrefled myfelf 
 to you upon feveral fubjects of great impor- 
 tance, and of the utmoft neccffity; though, 
 what I have hitherto faid, was only defigned as. 
 a preface, or introduction, to what I further 
 propofed; but to attempt toprofecute thisdefign, 
 at the very end of the year, would be quite im- 
 proper, and to little or no purpofe $ I {hall, 
 therefore, altogether forbear entering upon it, 
 and, for this time, lay before you a few advices, 
 which may be ufeful, not only in order to em- 
 ploy, to greater advantage, the months of vaca- 
 tion, that are now at hand, but alfo the better to 
 regulate your whole lives. 
 
 And my firft advice fhall be, to avoid too 
 much fleep, which wafles the morning hours, 
 that are moft proper for fludy, as well as for the 
 exercifes of religion ; and ftupifies and enervates 
 the flrength of body and mind. I remember, 
 
 that
 
 Left. XXIL Of a religious Life. 
 that the famous abbot of Clairevaux (a\ when 
 he found the fryars fleeping imrnoderately, ufed 
 to fay, " That they flept like the fecular 
 41 clergy (/>)." And, though we do not admit 
 of the fevere rules to which the monks fubjecled 
 themfelves, we rnuft at leafl allow, that the 
 meafure and degree of fleep, and other bodily 
 refreshments, fuitable for a young man, devoted 
 to ftudy and devotion, is very far different from 
 that excefs, in which the common fort of man- 
 kind indulge themfelves. 
 
 Another advice, which is a kin to, and near- 
 ly connected with the former, fhall be, to ob- 
 ferve temperance in eating and drinking : for 
 moderation in fleeping generally follows fobriety 
 in eating, and other fenfual gratifications ; hut 
 that thick cloud of vapours, that arifes from a 
 full ftomach, mud of necefiity overwhelm all 
 the animal fpiriis, and keep them long locked 
 up in an indolent inactive ftate. Therefore the 
 Greeks, not without reafon, exprefs thefe two 
 duties, to be fcber, and to be ivatcbful, indiffe- 
 rently by the fame term. And the Apoflle Pe- 
 ter, that he might make his connection more 
 evident, ufes, indeed, two words for this purpofe ; 
 but exhorts to thefe duties, as clofely connected 
 together, or rather, as if they were, in fome 
 
 (a) St. Bernard. () Seculariter dormire. 
 
 R 4 refpect,
 
 248 Of a religious Life. Left. XXII. 
 
 refpeft, but one, - Be, fiber, be vigilant (c). 
 And, in the fame Epiftle, having lubftituted 
 another word for fobriety, he exprefTes watch- 
 fulnefs by the fame word he had put for fobriety 
 in the other 'place, Be fober and 'watch (d}. Both 
 thefe difpofitions are fo applied to the mind, 
 as to include a fober and watchful ftate of the 
 body and fenfes ; as this is exceeding ufeful, 
 nay" quite neceflary, in order to a correfpondent 
 frame of the mind : and that difpofition, both 
 of body and mind, not only fubfervient, but 
 alfo necefiary to piety and confbncy in prayer : 
 * c Be fober and watch unto prayer (*)." 
 
 When the body is reduced to its lighted and 
 moft aclive flate, ftill, as -it is corruptible, it is, 
 to be fure, a burthen to the mind ; how much 
 more muft it be fo, when it is deprefled with 
 an immoderate load of meat and drink ; and, in 
 confequence of this, of fleep ? Nor can the 
 mind roufe itfelf, or ufe the wings of contem- 
 plation and prayer, with freedom, when it is 
 overpowered with fo heavy a load : my/neither 
 can it make any remarkable progrefs in the 
 ftudy of human literature^ but will move flow- 
 ly, andembarrafled, be at a ftand, like a wheel- 
 carriage in deep clay. The Greeks, very juftly, 
 
 exprelTed 
 
 n-^etn. I Pet. iv. 7. 
 (e) j raj vpos-svXas.
 
 Led. XXII. Of a religious Life. 249 
 
 exprefTed the virtue, we are now recommend- 
 ing, by the term ^p^, it being, as your fa- 
 vourite philofopher (/') obferves in his Ethicks, 
 the great prcfervative of the mind. He is cer- 
 tainly a very great enemy to his own under- 
 ftanding that lives high, and indulges himfelf 
 in luxury. <c A fat belly is feldom accompanied 
 " with an acute underftanding (g)" Nor is 
 it my intention in this, only to warn you againft 
 drunkennefs and luxury j I would willingly 
 hope, that fuch an advice would be fuper- 
 fluous to you : nut, in this conflict, I would 
 willingly carry you to fuch a pitch of victory, 
 that, at your ordinary and leaft dehcious meals, 
 that you would always ftop fome degrees within 
 the bounds, to which your appetite would carry 
 you. Conlider " that, as Catofaid, the belly has 
 no ears (#)," but it has a mouth, into which a 
 bridle muft be put, and, therefore, I addrefs not 
 myfelf to it, but to the directing mind, that is fet 
 over it, which, for that reafon, ought to goveTn 
 the body, with all its fenfes, and curb them at 
 its pleafure. St. Bernard's words are admirable 
 to this purpofe, " A prudent mind, devoted to 
 <e God, ought fo to act in its body, as the 
 " mafter of a family in his own houfe. He 
 
 (_/") Ariftotle. (g) Hy.^tz y.rfj? hrvrlv u r'atrst won. 
 
 (/?) Ventrera non habere aures. 
 
 *' ought
 
 25 Of a religious Life. Left. XXII. 
 
 <c ought not to fuffer his flefh to be, as Solo- 
 ec mon exprefies it, like a brawling woman, 
 " nor any carnal appetite to act like a rebellious 
 " fervant; but to enure them to obedience 
 < and patience. He muft not have his fenfes 
 " for his guides, but bring them into fubjeclion 
 < and fubferviency to reafon and religion. He 
 < muft, by all means, have his houfe and fa- 
 " mily fo ordered, and well difciplined, that he 
 *' can fay to one, Go, and he goeth, and to an- 
 " other, Come, and he cometh > and, to his 
 <c fervant the body, Do this, and it doeth what 
 cc it is bid, without murmuring. The body 
 muft alfo be treated with a little hardfhip, 
 that it may not be difobedient to the mind (*)." 
 t( For he, faith Solomon, that delicately bring- 
 <c eth up his fervant from a child, (hall- have 
 *' him become a rebellious fon at laft (k}." 
 is what I would have you afpire to, a con- 
 
 (*') Sic prudens & Deo decatus animus habere fe debet in 
 corpora fuo, iicut pater familias in domo fua. Non habeat, 
 licut Solomon dicit, mulierem litigiofam carneni fuam, nee 
 ullum appetitum carnis ut fervum rebellem, fed ad obedien- 
 tiam & patientiam afluefaftum. Habeat fenius fuos nor. duces, 
 fed rationi & religion! fervientes & fequaces j habeat omnem 
 omnino domum vel familiam fuam fie ordinatam, & difciplinae 
 fabditam, ut dicat huic vade, & vadat, & alii, veni, & veniat, 
 &: fervo corpori, facito hoc, & fine murmure fiat quod jubetur, 
 & paulo certe durius traiftandutn eft corpus, ue animo male 
 pareat. 
 
 ^) Prov. xxix. 21. 
 
 queft
 
 Led. XXII. Of a religious Life. 25 1 
 
 queft over your flefh, and all its lufts -, for they 
 carry on a deadly war againft your fouls ; and 
 their defires are then moft to be refitted, when 
 they flatter moft. What an unhappy and dif- 
 honourable inverfion of nature it is, when the 
 flefli commands, and the mind is in fubjection ! 
 When the flefh, which is vile, grofs, earthly, 
 and foon to be the food of worms, governs 
 ct the foul, that is the breath of God, &c. (/)" 
 
 Another thing I would have you beware 
 of, is immoderate fpeech. The evils of the 
 tongue are many 5 but the fhorteft way to find 
 a remedy for them all, is to fliidy filence, and 
 avoid, as the poet expreffes it, " exceffive 
 ? prating, and a vafl defire of fpeaking (m)" 
 
 " He is a perfect man, as the Apoftle James 
 t( exprefles it, who offends not in word()j" 
 and therefore, doubtlefs, he that fpeaks leaft, 
 offends in this refpect more rarely. " But in 
 fc the multitude of words, as the wife man 
 <{ obferves, there wants not fin (0)." To fpeak 
 much, and alfo to the purpofe, feidom falls to 
 the (hare of one man (/>). Now, that we may 
 avoid loquacity, we muft love folitude, and 
 render it familiar ; that fo every one may have 
 
 a'ij/xa Sew, &C. 
 
 Improba garrulitas, fludiumq; immane loquer.di. 
 () Jam. iii. 2. (o) Prov. x. 19. 
 
 [p) Xp<{ TO T* iri WB?>?.a x^ TO, >;i^a. 
 
 an
 
 252 Of a religious Life. Left. XXII. 
 
 an opportunity to fpeak much to himfelf, and 
 little to other people. <l We muft, to be fure, 
 cc fays aKempis, be in charity with all men ; 
 te but it is not expedient to be familiar with 
 <{ every one (0." General, and indifcriminate 
 converfation with every one we meet, is a mean 
 and filly thing. Even, when we promifeour- 
 felves comfort and fatisfadtion, from free conver- 
 fation, we often return from fuch interviews 
 with uneafinefs ; or, at leaft, have fpoken and 
 heard fuch things, as, upon ferious reflection, 
 may juftly give us concern. But, if we would 
 fecure our tongues and fenfes, or keep fafe our 
 hearts, and all the hTues of life,.. we muft be 
 frequent at prayer, in the morning, at 'noon, 
 and at night, or oftener throughout the day, 
 and continually walk, as in the prefence of God ; 
 always remembering, that he cbferves not only 
 our words and actions, but alfo takes notice of 
 our moft fecret thoughts. This is the fum and 
 fubftance of true piety : for he, who is always 
 ferx/ible, that that pure and all-feeing eye is con- 
 tinually upon him, will never venture to fin, with 
 fet purpofe, or full confent of mind. This 
 lenfe of the divine prefence, would certainly 
 make our life, on this earth, like that of the 
 
 (?) Charitas certe habenda eft erga omnes, fed familiaritas 
 son exped.it. 
 
 . angels ;
 
 Left. XXII. Of a religious Life. 253 
 
 angels ; for, according to our Lord's expreffion, 
 it is their peculiar advantage, " continually to 
 " behold the face of our Father, who is in 
 " heaven." By this means Jofeph efcaped the 
 fnares laid for him by his imperious miftrefs ; 
 and, as if he had thrown water upon it, ex- 
 tinguifhed that fiery dart with this feafonable 
 reflection, " Shall I do this great wickednefs, 
 " and fin againft God(r)." tie might have 
 efcaped the eyes of men, but he flood in awe 
 of that invifible eye, from which nothing can 
 be hid. We read of a good man of old, who 
 got the better of a temptation, of the fame kind, 
 by the fame ferious consideration ; for, being 
 carried from one chamber to another, by the 
 woman that tempted him, he ftill demanded a 
 place of greater fecrefy, till having brought 
 him to the moft retired place of the whole houfe, 
 here, faid (lie, no perfon will find us out, no 
 eye can fee us. To this he anfwered, will no 
 eye fee ? Will not that of God perceive us ? By 
 which faying, he himfelf efcaped the friare, 
 and, by the influence of divine grace, brought 
 the finful woman to repentance. But now, 
 
 Let us pray. 
 
 PRAISE waits for thee, O Lord, in Zion,; 
 and to be employed in paying thee that tribute, 
 
 (r) Gen xxxix. 9. 
 
 is
 
 254 Of a religious Life. Left. XXIL 
 
 is a becoming and pleafant exercife : it is due to 
 thee from all the works of thy hands, but parti- 
 cularly proper from thy faints and celcftial fpirits, 
 JElevate, O Lord, our minds, that they may 
 not grovel on the earth, and plunge themfelves 
 in the mire ; but, being carried upwards, may 
 tafte the pleafures of thy houfe, that exalted 
 houfe of thine, the inhabitants whereof are con- 
 tinually finging thy praifes. Their praifes add 
 nothing to thee, but they themfelves are per- 
 fectly happy therein. While they behold thy 
 boundlefs goodnefs, without any vail, admire thy 
 uncreated beauty, and celebrate the praifes there- 
 of throughout all ages* Grant us, that we may 
 walk in the paths of holinefs, and, according 
 to our meafure, exalt thy name, even on this 
 ' earth, until we alfo be tranflated into the glori- 
 ous aflembly of thole who ferve thee in thy 
 higher houfe. 
 
 Remember thy goodnefs and thy covenant to 
 thy church militant upon this earth, and expofed 
 to dangers amidft fo many enemies : yet we 
 believe, that, notwithftanding all thefe dangers, 
 it will be fafe at laft : it may be diftrefled, and 
 plunged in the waters, but it cannot be quite 
 overwhelmed, or finally perim. Pour out thy 
 bleffing upon this our nation, our city, and unr- 
 verfity : we depend upon thee, O Father, with- 
 out whofe hand we (hould not have been, and 
 
 without
 
 XXIII. Of Purity of Life: 2$$ 
 
 without whofe favour we can never be happy. 
 Infpire our hearts with gladnefs, thou, who a- 
 lone art the fountain offolid, pure, and perma- 
 nent joy, and lead us, by the paths of righteouf- 
 nefs and grace, to the reft and light of glory, 
 for the fake of thy Son, our Redeemer, Jefus- 
 Chrift; Amen, 
 
 LECTURE XXIII. 
 Of PURITY of LIFE. 
 
 IN every aft of religious worfhip, what a 
 great advantage would it be, to remember 
 that faying of our great Mafter, which nobody 
 is altogether ignorant of, and yet fcarce any 
 know as they ought, " That God, whom we 
 61 worjbifa is a fpirit, and therefore to be wor- 
 c< (hipped in fpirit and in truth (a)." He is a 
 fpirit, a moft pure fpirit, and the father of 
 ipirits : he is truth, primitive truth, and the 
 moft pure fountain of all truth : " But we alt 
 " have erred in heart (b)." We are indeed 
 
 (a) John iv. 24. 
 
 xapJ BTiaw^siot. 
 
 fprrits,
 
 256 Of Punty of Life. Left. XXIII. 
 
 fpirits, but fpirits immerfed in flefhj nay, as it 
 were, converted into flefh, and, the light of 
 truth being extinguimed within us, quite in- 
 volved in the darknefs of error : and, what iliil 
 fets us in greater oppofition to the truth, every 
 thing about us 'is falfe and delufive ; " There 
 " is no foundnefs (c)." How improper, there- 
 fore, are we, who are deceitful and carnal (d), 
 to wormip that fpirit of fupreme truth ? Though 
 we pray, and faft often, yet all our facrifices, 
 as they are polluted by the impure hands where- 
 with we offer them, muft be offenfive, and 
 unacceptable to God ; and the more they are 
 multiplied, the more the pure and fpotlefs Deity 
 muft complain of them, as the grievance is 
 thereby enhanced. Thus, by his prophet, he 
 complained of his people of old : " Your new 
 < moons, faith he, and your appointed feafts, 
 tc my foul hateth : they are a trouble to me ; 
 " I am weary to bear them : therefore, 
 " when you fpread forth your hands, I will 
 <c hide mine eyes from you, and, as it were, 
 " turn my back upon you with difdain : but, 
 u if you will warn you, and make you clean, 
 " then come, and let us reafon together (e] :" 
 as if he had faid, then let us converfe together, 
 and if there be any difference between us, let 
 
 (<) eofi/ t7*Ej. (</) i'px.oi >c^ -iJ/frsM. (f) Ifai. i. 
 
 US
 
 Left. JCXIII. 6f Purity of Life. 
 iis talk over the matter, and fettle it in a friend- 
 ly manner, that our complaints may be turned 
 into mutual embraces, and all your fins being 
 freely and fully forgiven, you may be reftored 
 to perfect innocence : Though your fins be 
 " as fcarlet, they fhall be as white as fnow ; 
 " though they be redder than crimfon, they 
 " mall be whiter than wool : wa& yourfelves, 
 " and I will alfo wafh you, and moft complete- 
 < ly wipe away all your ftains." 
 
 But that we may be the better provided for 
 this ufeful, and altogether neceflary exercife of 
 cleanfing our hearts and ways, and apply to it 
 with the greater vigour, let us dwell a little upon 
 that facred expreflion in the Pfalms,'* Wherewith 
 '< fhall a young man purify his way?" The 
 anfwer is; * c By taking heed thereto according 
 " to thy word(/)." In this queftion, feveral 
 things offer themfelves to our obfervation. 
 
 i . That, without contrdverjy (g) y purity of 
 life, or converfation, is a moft- beautiful and 
 defirable attainment, and that it mutt, by all 
 means, begin at the very fountain, that is, the 
 heart ; whence, as Solomon obferves, cc pro- 
 <c ceed the iffues of life." In the beginning of 
 the pfalm, they are pronounced blefTed, " Who 
 * c are pure, or undefiled in the way, who walk 
 
 (/) Pfal. CX'ix. 9. (g) cwsXoysuAfc'f. 
 
 S in
 
 2 5 S Of Purity of Life. Left. XXIII. 
 
 <{ in the law of the Lord." And, in another 
 place, " Truly God is good to Ifrael, fays the 
 " Pfalmift, even to fuch as are of a clean 
 " heart (b}~ And the words of our Saviour to 
 this purpofe are, {t Blefled are the pure in heart, 
 t for they mall fee God (*)." Nor is the true 
 and genuine heauty of the foul any thing diftincT: 
 from this purity and fanclity ; this is the true 
 image of its great Creator} that golden crown, 
 which mod unhappily dropt off the head of 
 man, when he fell : fo that, with the greateft 
 juftice, we may lament and fay, " Woe unto 
 " us that we have finned." And it is the gene- 
 ral defign and intention of all religion, all its 
 myfteries, and all its precepts, that this crown 
 may be again reflored, at leaft, to fome part of 
 the human race, and this image again ftamped 
 upon them; which image, when fully com- 
 pleated, and for ever confirmed, will certainly 
 conftitute a great part of that happinefs, we 
 no.w hope for, and afpire after. Then, we 
 truft, we fhall attain to a more full conformity 
 and refemblance to our beloved head. And, 
 even in this wayfaring flate, the more deeply 
 and thoroughly our fouls are tinctured with the 
 divine flame of charity, joined with this beautiful 
 purity, the more we referable him, " who is . 
 
 () Pfal. Ixxiii. r. (/) Matth. v. 8. 
 
 " white
 
 Led. XXIII. Of Purity of Life. 259 
 
 '* white and ruddy, and fairer than the fons of 
 " men." The Father of mercies has made 
 choice of us, that we may be holy ; the Son of 
 God, bleflfed for ever, has once for all fhed his 
 blood upon earth, in order to purify us, and 
 daily pours out his fpirit from heaven upon us, 
 for the fame purpofe. 
 
 But to cunlider the matter as it is in itfelf, 
 where is the perfon, that does not, even by. the 
 force of natural inftindt, difdain filth and nafti- 
 nefs, or at lead prefer to it purity and neatnefs 
 of body ? Now, as the foul greatly excells the 
 body, fo much the more deiirable is it, that it 
 fhould be found in a ftate of beauty and purity. 
 In like manner, were we to travel a journey, 
 who would not prefer the plain and clean way 
 to one that were rough and dirty ? But the way 
 of life, which is not the cafe in other matters, 
 will be altogether fuch as you would have it, 
 or chufe to make it. With God's affiftance, 
 and the influence of his grace, a good man is at 
 pains to purify his own way ; but men of an 
 impure and beaftly difpofition, who delight to 
 wallow in the mire, may always eafiiy obtain 
 their fordid wilh. But I hope that you, dif- 
 daining fuch a brutifh indignity, will, in prefe- 
 rence to every thing elfe, give your moft ferious 
 attention to this enquiry, by what means even 
 young men and boys may purify their way, and, 
 S 2 avoiding
 
 Of Purify of Life. Left. XXIII. 
 avoiding the dirty paths of the common fort of 
 mankind, walk in fuch as are more pleafant and 
 agreeable. 
 
 2; Obferve, that purity is not fuch an eafy 
 matter, that it may fall by chance in the way 
 of thofe that are not in quell of it, but a work 
 of great art and induftry. Hence you may alfo 
 learn, that the way, even of young men or 
 boys(^), ftand very much in need of this care- 
 ful attention. It is indeed true, that, in fome 
 refpecl, the reformation of youth is eafier, and 
 fooner accomplimed, that they are not ac- 
 cuftomed to mamefol and wicked ways, nor 
 confirmed in finful habits ; but there are other 
 regards, wherein it is more difficult to reduce 
 that period of life to purity, particularly, as it 
 is more ftrongly imprefled with the outward 
 objects that furround it, and eafily difpofed to 
 imbibe the very worft : the examples and in- 
 citements to vice befet youth in greater abun- 
 dance, and thofe of that age are more apt to fall 
 in with them. 
 
 But, whatever may be faid of the eafinefs or 
 difficulty of reforming youth and childhood, it i$ 
 evident from this queftion, which, without doubt, 
 is propofed with wifdom and ferioufnefs, that 
 this matter is within the verge of poffibility, and 
 
 (/*) The Hebrew word ufed in the text, properly fignifies x 
 boy. 
 
 Of
 
 Left. XXIII. Of Purity of Life. 26* 
 
 of the number of fuch as are fit to be attempted. 
 Youth is not fo headftrong, nor childhood fo 
 foolifh, but by proper means they can be bent 
 and formed to virtue and piety. Notwithftand- 
 ing the Irregular defires and forwardncfs (/) of 
 youth, and that madnefs, whereby they are 
 hurried to forbiden enjoyments, there are words 
 and expreffions that can foothe this impetuofi- 
 ty, even fuch, that by them youth can tame 
 and compofe itfelf, " By attending to itfelfand 
 " its ways, according to thy word :" that match- 
 lefs word, which contains all thofe particular 
 words and expreffions, not only that are proper 
 to purify and quiet all the motions and affections 
 of the foul, but alfo, by a certain divine power, 
 are wonderfully efficacious for that purpofe. And 
 what was faid of old, concerning Sparta, and its 
 difcipline, may be, with much greater truth, af- 
 ferted of the divine law, and true religion, viz. 
 that it had a furprizing power to tame and Jubdue 
 mankind (in}* And this leads us directly to the 
 anfwer of the quefUon in the text ; " By attend- 
 <{ ing thereto, according to thy word." 
 
 This is not, therefore, to be done according 
 to our philofophy, but according to thy word, 
 O eternal light, truth, and purity ! The philofo- 
 phy of the heathens, it is true, contains fome 
 
 (/) tZx&.i;*, a9te'</.ar*K (/) Aa^ac-J^sTON 
 
 S mora
 
 262 Of Purity of Life. Led. XXIII. 
 
 moral inftruclions and precepts, that are by no 
 means defpicable ; but this is only fo far as they 
 are agreeable to the word of God, and the 
 divine law, though the philofophers themfelves 
 knew nothing of it : but the only perfect fyftem 
 of moral philofophy, that ought to be univer- 
 fally received, -is the doctrine of Chriftianity. 
 This the antient fathers of the primitive church 
 have afTerted, and fully proved, to the honour 
 of our religion. But thofe, who ipend their 
 Jives in the ftudy of philofophy, can neither 
 reform themfelves nor others, if nature be but 
 a little cbftinate ; and their wifdom, when it 
 floes its utmoftj rather conceals vices, than era- 
 dicates them j but the divine precepts make fo 
 great a change upon the man, and, fubduing 
 his old habits, fo reform him, that you would 
 not know him to be the fame. If any of you 
 then afpire to this purity of mind and way, you 
 muft, with all poflible care, conform yourfelf, 
 and every thing about you, to the inftruclions 
 and precept^ of this divine word. Nor think 
 this a hard faying; for the fiudy of purity has 
 nothing in it that is unpleafant or difagreeable, 
 unlefs you think it a grievance to become like 
 unto God. 
 
 Confider now, young men, nay you, who, 
 without offence, will fuffer yourfelves to be 
 called boys 3 confider, I fay, wherein confifts that 
 
 true
 
 Led. XXIV. Of Purity of Life. 263 
 
 true wifdom, which deferves to be purfued 
 with the cnoft earned ftudy and application, and 
 whereby, if you will, you may far exceed thofe 
 that are your fuperiors in years j be ambitious 
 to attain the advantage mentioned in the text, 
 and confequently the condition upon which it 
 depends, for they are infeparably connected 
 together ; reconcile your minds to a ftrift at- 
 tention to your way?, according to the divine 
 word, and by this means (which is a very rare 
 attainment) you will reconcile youth, and even 
 childhood, to the purity here recommended : 
 account the divine Word and precepts prefera- 
 ble to your daily food, yea, let them be dearer 
 to you than your eyes, and even than life itfelf f 
 
 LECTURE XXIV, 
 Before ths COMMUNION. 
 
 IT is the advice of the wife man, " ETvvell at 
 " home, or vvkh yourfelf ; " and tho' there 
 are very few that do this, yet it is furprifing, that 
 the greateft part of mankind cannot be prevail- 
 ed upon, at leaft, tovifit :hemfelves fometimes; 
 but, according to the faying of the wife Solomon, 
 84 '< Tho
 
 264 Exhortation Left. XXIV. 
 
 <f The cys of the fool are in the ends of the 
 < earth." It is the peculiar property of the 
 human mind, and its fignal privilege, to re- 
 flect upon itfelf ; yet we, foolifhly neglecting 
 this moft valuable gift, conferred upon us by 
 our Creator, and the great ornament of our na- 
 .ture, fpend our lives in a brutim thoughtleflhefs. 
 Was a man, not only to turn in upon himfelf, 
 carefully to fearch and examine his own heart, 
 and daily endeavour to improve it more and 
 more in purity, but alfo to excite others, with 
 whom he converfed, to this laudable practice, 
 by feafonable advice, and affecting exhortations, 
 he wpuld certainly think himfelf very happy in 
 thefe exercifes. Now, though this expedient 
 is never unfeafonable, yet it will be particular- 
 ly proper, on fuch an occalion as this, to try 
 it upon yourfelvcs, as you are not ignorant, 
 that it is the great apoflolical rule, with refpect 
 to all thatarecalled to celebrate the divine myfte- 
 ries, " that every man examine himfelf, and 
 " fo let him eat of that bread, and drink of that 
 cup (a)" 
 
 I do not here intend a full explication of this 
 ipyfteiy, but only to put you in mind, that, in 
 order to a faving ufe, and participation thereof, a 
 twofold judgment mutt, of neceffity, be formed -, 
 
 (a) I Cor. ;d. 28. 
 
 the
 
 Left. XXIV. before the Communion. 
 the firft with refpedt to our own fouls, and the 
 other to that of the Lord's body. Thefe the 
 Apoflle confiders as clofely conneded together, 
 and therefore expreffes both by the fame word. 
 The trial we are to make of ourfelves, is indeed 
 expreffed by the word &*/w*si, which fignifies to 
 prove, or to try ; but immediately after he ex- 
 preffes it by judging ourfelves, <c for if we would 
 " judge ourfelves, &c. ()" whereas, in the 
 preceding verfes, he had mentioned the other 
 judgment to be formed, and exprefled it by the 
 fame word &**?, which iignifies to judge or 
 difcern, cf Not difcerning the Lord's body (c)" 
 And this is that which renders a vaft many un- 
 worthy of fo great an honour ; they approach 
 this heavenly feaft, without forming a right 
 judgment, either of themfelves, or of it : but, 
 that we form a judgment of ourfelves, it is ne- 
 ceflary, that we firfl bring ourfelves to an im- 
 partial trial : and, to be fure, I fhould much 
 rather advife you to tfris inward felf-examination, 
 and heartily wi(h I could perfuade you to it, 
 than that you mould content yourfelves with a, 
 lifelefs trial of your memory, by repeating com- 
 pofitions on this fubjedt. 
 
 Coniider with yourfelves, pray, and think 
 {i:rioufly, what madnefs, what unaccountable 
 
 (3) Et yetf ictvrvs ciixf wof*i. 
 
 (</) M^ hzXfHV T ffUptX. TU HVfOt. 
 
 folly
 
 266 Exhortation Left. 
 
 folly it is, to trifle with the Majefty of the mod 
 high God, and to offer to infinite wifdom the 
 facrifices of diftraclion and folly ? Shall we, 
 who are but infignificant worms, " thus pro- 
 " voke the Almighty King to jealoufy (d)," as 
 if we were ftronger than he, and, of purpofe, 
 run our heads, as it were, againft that power, 
 the flighted touch whereof would crui'h us to 
 duft ? Do we not know, that the fame God, 
 who is an enlivening and faving light to all that 
 wormip with humble piety, is, neverthelefs, a 
 confuming fire to all the impious and profane, 
 who pollute his facrifices with impure hearts 
 and unclean hands ? And that thofe efpecially, 
 who have been employed in his church, and in 
 the divine offices, yet have not experienced his 
 influence as a pure and mining light, will una- 
 voidably feel him as a flaming fire ? Let his faints 
 rejoice and exult before God, for this he not 
 only allows, but even commands j yet let even 
 thofe of them, who have made the greatefl ad- 
 vances in holinefs, remember, that this holy 
 and fpiritual joy is to be joined with holy fear 
 and trembling : nay, the greater progrefs they 
 have made in holinefs, the more deeply will 
 they feel this imprefled upon their minds, fo that 
 |hey can by no means forget it. " The great 
 
 eye
 
 . XXIV. before the Communion . 267 
 " eye is over us, let us be.afraid(^)." Great is our 
 God, and holy ; even the angels worihip him. 
 Let his faints approach him, but with humility 
 and fear ; but, as for the flothful, and thofe 
 that are immerfed in guilt, that fecurely and 
 with pleafure indulge themfelves in impure af- 
 fections, let them not dare to come near. Yet, 
 if there are any, let their guilt arid pollution be 
 ever fo great, who find arifing within them a 
 hearty averfion to their own impurity, and an 
 earneft defire after holinefs; behold there is 
 opened for you a living and pure fountain, mod 
 effectual for cleanfingand wafliingaway all fort 
 of ftains, as well as for refrefliing languishing 
 and thirfty fouls. And he that is the living and 
 never-failing fountain of purity and grace, en- 
 courages, calls, and exhorts you to come to him, 
 " Come unto me, all ye that arc athirft, &c." 
 And again, " All that the Father giveth me a 
 " (hall come unto me, and him that cometh 
 cc unto me, I will, by no means, reject or caft 
 ' out (/)." 
 
 Afk yaurfelves, therefore, what you would 
 be at, and with what difpofitions you come to 
 this moft facred table ? Say, whither art thou 
 going, and what feekeft thou, O my foul ? For 
 it would be an inflance of the moft extravagant 
 
 (e) oppapiV* -rfoMv./.iv. (f) John vi. 37. 
 
 floth
 
 268 Exhortation Left. XXIV 
 
 floth and folly to fet about a matter of fo great 
 importance, and fo ferious, without any end, 
 without the profpefl of any advantage, and 
 therefore without any fericus turn of mind, or 
 as one doing nothing ; yet this is the cafe of 
 vaft numbers, that meet together in divine af- 
 femblies, and at this holy facrament. Is it any 
 wonder, that thofe {hould find nothing, who 
 abfolutely have nothing in view ? and that he, 
 who is bound for no harbour, fliould meet with 
 no favourable wind ? They give themfelves up 
 to the torrent of cuftom, and fleer not their 
 courfe to any particular port, but fluctuate and 
 know not whither they are carried -, or, if they 
 are alarmed with any fting of confcience, it is 
 only a kind of inconiiderate and irregular motion, 
 and reaches no further, than the exterior furface 
 of facred inftitutions. But, as for you, who, 
 according to the expreffion of the angels, <c Seek 
 " Jefus, fear not, you will certainly find him, 
 <f and in him all things : for it hath pleafed the 
 5 C Father, that in him all fullnefs (hould 
 <e dwell (g) i" fo that in him there is no vacuity, 
 and without him nothing elfe but emptinefs 
 and vanity; let us embrace him, therefore, with 
 pur whole hearts, and on him alone let us de- 
 pend and rely. 
 
 fe) Col. i. 19. 
 
 ]Let
 
 Led. XXIV. before the Communion. 
 
 Let his death, which we commemorate by 
 this myftery, extinguish in us all worldly affec- 
 tions : may we feel his divine power working us 1 
 into a conformity to his facred image; and 
 having our ftrength, as it were, renewed by his 
 means, let us travel towards our heavenly coun- 
 try, conftamly following him with a refolute and 
 accelerated pace. 
 
 The concern of purifying the heart in good 
 earneft, taking proper meafures for conforming 
 Che life to the rules of the gofpel, is equally in- 
 cumbent upon all. For this is the great and 
 true defign of all divine worfhip, and of all re- 
 ligious inftitutions ; though the greater part of 
 mankind fatisfy themfelves with the outward 
 furface of them, and therefore catch nothing 
 but fhadows in religion itfelf, as well as in the 
 other concerns of life. We have public prayers, 
 and folemn facraments ; yet if, amidft all thefe, 
 one (hould look for the true and lively charac- 
 ters of ChriAian faith, or, in the vaft numbers 
 that attend thefe inftitutions, he fhould fearch 
 for thofe that, in the courfe of their lives, ap- 
 prove themfelves the true followers of their 
 great Mafter, he would find reafon to compare 
 them to " a few perfons, fwimming at a great 
 " diftance from one another, in a vaft o- 
 
 (/>) Apparent ran nantes in gurgitc vafto.
 
 270 Exhortation Left. XXIV. 
 
 It has been obferved long ago by one, ** that 
 <e in Rome itfelf he had found nothing of 
 " Rome (i) j" which, with too great truth, 
 might be applied to religion, about which we 
 make fo great a buftle at prefent : there is fcarce 
 any thing at all of religion in it j unlefs we ima- 
 gine that religion confifts of words, as a grove 
 does of trees. For, if we fuppofe it lies in the 
 mortification of fin, unfeigned humility, bro- 
 therly charity, and a noble contempt of the 
 world and the flefh, " whither has it gone 
 < and left us (k)." As for you, young Gentle- 
 men, if you would apply to this matter in good 
 earned, you muft, of neceffity, beftow fome 
 time and pains upon it, and not fondly dream, 
 that fuch great advantages can be met with by 
 chance, or in confequence of a negligent and 
 fuperficial enquiry. If we are to alter the 
 courfe of our life for die time to come, we muft 
 look narrowly into our conduct during the pre- 
 ceding part of it ; for the meafures to be taken 
 for the future are, in a great degree, fuggefted 
 by what is paft. He acts wifely, and is a happy 
 man, who frequently, nay daily reviews his 
 words and actions ; becaufe he will, doubtlefs, 
 perform the fame duty with greater eafe, and 
 
 (/) Se in Romse, Romaj nihil inveniffe. 
 
 to
 
 Led. XXIV. before the Communion. 271 
 
 to better purpofe, when he is called to it, with 
 more than ordinary folemnity. And, there- 
 fore, they, who have experienced how pkafant 
 this work is, and what a mixture of utility is 
 joined with this pleafure, will apply to it with 
 a chearful mind, whenever opportunity requires 
 it ; as to others, they muft, of neceffity, fe$ 
 about it fome time or other : I fay of neceffity, 
 if 1 am allowed to fay it is neceffary to avoid the 
 wrath to come, and to obtain peace and fal- 
 vation. Repentance may poffibly appear a la- 
 borious and unpleafant work to our indolence, 
 and, to repent , may feem a harfh expreffion ; to 
 pcrim, however, is ftill more harfh ; but a fm- 
 ful man has no other choice. Our Lord, who 
 is truth itfelf, being acquainted with the cruel 
 execution performed by Herod upon the Gali- 
 leans, takes this opportunity to declare to his 
 hearers, that, " unlefs they repented, they fhould 
 ' all likewife perifh (/)." The Saviour of the 
 world, it is true, came for this very purpofe, 
 that he might fave thofe that were miferable and 
 loft, from the fatal neceffity of being utterly un- 
 done j but he never intended to take away the 
 happy and pleafant neceffity of repentance : 
 nay, he ftrengthened the obligation to it, and 
 impofed it as a duty, infeparably connected with 
 
 (/) Luke xiii. 5. 
 
 grace
 
 Exhortation Led. 
 
 grace and happinefs ; and this connexion he not 
 only preached in expreffions to the fame purpofd 
 with his forerunner John the Baptift, but even 
 in the very fame words ; " Repent ye, for the 
 * c kingdom of heaven is at hand (m)" And 
 in another place, having told us, that he came 
 <c not to call the righteous, but finners ()," 
 he immediately adds to what he called thofd 
 finners j not to a liberty of indulging them- 
 felves in fin, but from fin to repentance. His 
 blood, which was fhed on the crofs, is indeed 
 a balfam more precious than all the balm of 
 Gilead and Arabia, and all the ointments of 
 (he whole world ; but it is folely intended fof 
 curing the contrite in heart. 
 
 But, alas ! thatgrofs ignorance of God, that 
 overclouds our mind, is the great and the un- 
 happy caufe of all the guilt we have contract- 
 ed, and of that impenitence which engages us 
 to continue in it. Had men but the leaft know- 
 ledge, how difagreeable and hateful all finfulpollu- 
 tion renders us to his eternal and infinite purity ; 
 and, on the other hand, what a likenefs to him 
 we attain by holinefs, and how amiable we are 
 thereby rendered in his fight, they would look 
 upon this as the only valuable attainment, they 
 would purfue it with the mod vigorous efforts 
 
 (w) Matth, iv. 7. () Matth. ix. 13. 
 
 Of
 
 Left. XXIV. before the Communion. 273 
 of their minds, and would make it their conftant 
 ftudy day and night, that, according to the di- 
 vine advice of the Apoftle, '* being cleanfed 
 * c from all filthinefs of the flefh and fpirit, they 
 * c might perfect holinefs in the fear of God (o)." 
 
 An EXHORTATION to the 
 STUDENTS, upon their return to the UNI^ 
 VERSITY after the Vacation. 
 
 WE are at laft returned, and fome, for the 
 firft time, brought hither by that fupreme 
 hand, which holds the reins of this vaft uni- 
 verfe, which rules the ftormy winds, and fwel- 
 ling fea, and diftributes peace and war to na- 
 tions, according to its pleafure. The great 
 Lord of the univeffe, and Father of mankind; 
 while he rules the world with abfolute fway, 
 does not defpife this little flock, provided we 
 look up unto him, and humbly pray, that we 
 may feel the favourable effects of his prefence 
 and bounty ; nay, he will not difdain to dwell 
 Within us, and in our hearts, unlefs we, through 
 
 (c) 2 Cor. vii. i. 
 
 f folly,
 
 274 Exko lath", to tie Students, 
 
 folly, and ignci / - ^i. our true h'ippinefs, mut 
 the door againft Turn, when he offers to come 
 in. He is the moft high, yet has chofen 
 the humble heart for the moft agreeable place 
 of his refidence on this earth : but the proud 
 and haughty, who look with difdain on their 
 inferiors, he, on his part, defpifes, and beholds, 
 as it were, afar off. He is moft holy, and 
 dwells in no hearts, but fuch as are purged 
 from the drofs of earthly affections; and that 
 thefe may be holy, and really capable of re- 
 ceiving his facred Majefty, they muft of necef- 
 fity be purified. <{ Know ye not, fays the di- 
 cc "vine Apeftie, that you, even your bodies, 
 " are the temples of the Holy Ghoft (a)," and 
 therefore are to be prefer ved pure and holy ? but 
 the mind, that dwells within them, muft be 
 flill more holy, as being the prieft that, with 
 conftant and unwearied piety, offers up the fa- 
 crifices and fweet incenfe of pious affections, 
 chearful obedience, ardent prayers, and divine 
 praifes, to the Deity of that temple. 
 
 Of your ftudies, and exotic learning, I intend" 
 not to fay much. The knowledge, I own, 
 that men of letters, who are the moft indefa- 
 tigable in ftudy, and have the advantage of 
 the greateft abilities, can poffibly attain to, is at 
 
 (*) 1 Cor. vi. 19. 
 
 beft
 
 Exhortation to the Stu&ii&s. 275 
 beft but very fmall. But fince the knowledge 
 of languages andfciences, however inconfidera- 
 b!c it may be, is the bufinefs of this fociety of 
 ours, and of that period of years you are to pafs 
 here, let us do, pray, as the Hebrews exprefs it, 
 ' the work of the day while the day lafts [b] i" 
 " for tire flips filently away, and every fucceed- 
 c< ing hour is attended with greater disadvantages 
 " than that which went before it (c)." 
 
 Study to acquire fuch a philofophy as is not 
 barren and babbling, but folid and truej not 
 fuch an one as floats upon the: furface of endlefs 
 verbal controverfies, but one that enters into the 
 nature of things ; for he fpoke good fenfe, that 
 faid, " The philofophy of the Greeks was a 
 " mere jargon, and noife of words (d)." 
 
 You, who are engaged in philofophical en- 
 quiries, ought to remember in the mean time, 
 that you are not fo flricl:ly confined to that ftudy, 
 but you may, at the fame time, become profi- 
 cients in elocution j and, indeed, it is proper you 
 fhould. I would, therefore, have you to apply 
 to both thefe ftudies with equal attention, that 
 fo you may not only attain fome knowledge of 
 nature, but alfo be in condition to communicate 
 
 () Opus diei in die fuo. 
 (c) Tempus nam taciturn fubruit, horaq; 
 Semper praeteritadeterior fubit. 
 
 T 2 your
 
 Exhortation to the Students. 
 your fentiments, with eafe, upon thofe fubjects 
 you underftand, and clothe your thoughts with 
 words and expreffions j without which, all your 
 knowledge will differ but very little from buried 
 ignorance. 
 
 In joining thefe two ftudies together, you have 
 not only reafon for your guide, but alfo Arifto- 
 tle himfelf for your example ; for we are told, that 
 it was his cuftom to walk up and down in the 
 fchool in the morning, teaching philofophy, 
 particularly thofe fpeculative and more obfcure 
 points, which in that age were called rationes 
 acroamatict, and thus he was employed, till the 
 hour appointed for anointing, and going to ex- 
 ercife (e) : but, after dinner, he applied to the 
 more entertaining arts of perfuafion, and made 
 his fcholars declaim upon fuch fubjects as he 
 appointed them. 
 
 But to return to my own province ; for, to 
 fay the truth, I reckon all other things foreign 
 to my purpofe ; whatever you do, with regard 
 to other ftudies, give always the preference to 
 facred Chriftian philofophy ; which is, indeed, 
 the chief philofophy, and has the pre-eminence 
 over every other fcience, becaufe it holds Chrift 
 to be the head (/), in whom all the treafures of 
 wifdom and knowledge are hid. This, the A- 
 
 (r) 
 
 pofllc
 
 Exhortation to the Students. 277 
 poftle tells us, was not the cafe of thofe falfe 
 Chriftians in his time, whofe philofophy re- 
 garded only fome idle fuperftitions, and vain 
 obfervations. Cultivate therefore, I fay, this 
 facred wifdom fent down from heaven, " Let 
 " this be your main ftudy (g) } for its myfteries 
 are the moft profound, its precepts the mod 
 pure, and, at the fame time, the moft pleafanr. 
 In this ftudy, a weak underftanding will be no 
 difadvantage, if you have but a willing mind, 
 and ardent defines. Here, if any where, the 
 obfervation holds, " That if you love learning, 
 " you cannot fail to make great progrefs there- 
 * in ()." For- fome, that have applied with 
 great induftry to human philofophy, have found 
 it to be like a difdainful miftrefs, and loft their 
 labour ; but divine philofophy invites and en- 
 courages even thofe of the meaneft parts. 
 
 And, indeed, it may be no fmall comfort 
 and relief to young men of flow capacities, who 
 make but little progrefs in human fciences, 
 even when they apply to them with the moft 
 exceffive labour and diligence, that this heaven- 
 ly doctrine, tho' it be the moft exalted in its 
 oVn nature, is not only acceflible to thofe of the 
 loweft and meaneft parts, but they are chear- 
 
 (g) lv 
 
 a^. Ifoc. ad Dem. 
 
 T 3 fully
 
 278 Exhortation to the Students. 
 
 fully admitted to it, gracioufly received, prefer^ 
 red to thofe that are proud of their learning, 
 and very often advanced to higher degrees of 
 knowledge therein j according to that of the 
 Pfalmift, " The law of the Lord is pure, en- 
 " lightening the eyes j the entrance of his word 
 cc giveth light, it givethalfo underftanding unto 
 <e the fimple(z)." You therefore, whom fome 
 very forward (k) youths leave far behind in 
 other ftudies, take courage ; and to wipe off 
 this {tain, if it be one, and compenfate this dif- 
 couragement, make this your refugej you cannot 
 pofiibly arrive at an equal pitch of eloquence or 
 philofophy with fome others, but what hinders 
 you, pray, from being as pious, as modeft, as 
 meek and humble, as holy and pure in heart, as 
 any other perfon whatever ? and, by this means, 
 in a very mort time, you will be completely 
 happy in the enjoyment of God, and live for 
 ever in the blefTed fociety of angels, and fpirits 
 of juft men made perfect. 
 
 But if you want to make a happy progrefs in 
 this wifdom, you muft, to be fure, declare war 
 againft all the iufts of the world and the flem, 
 which enervate your minds, weaken your 
 ftrength, and deprive you of all difpofition and 
 fitnefs for imbibing this pure and immaculate 
 
 Pfal. cxix. 130. (>f) 
 
 do&rine.
 
 Exhortation to tke Students. 279 
 do&rine. How ftupid is it to catch To greedily 
 at advantages fo vaniming and fleeting in their 
 nature, if, indeed, they can be called advantages 
 at all : " Advantages that are carried hither and 
 " thither, hurried from place to place by the 
 " uncertainty of their nature, and often fly a- 
 " way before they can be poffefled (/) ?" An 
 author, remarkable for his attainments in rein 
 gion, juflly cries out, " O ! what peace and tran- 
 t( quillity might he poffefs, who could be prevail- 
 < ed upon to cut off all vain anxiety, and only 
 <c think of thofe things that are of a divine and 
 * e faving nature (m) !" Peace and tranquillity is, 
 without doubt, what we all feek after, yet there 
 are very few that know the way to it, though 
 it be quite plain anpl open. It is indeed no 
 wonder, that the blind, who wander about 
 without a guide, fhould miflake the plained 
 and moft open path - y but we have an infallible 
 guide, and a moft valiant leader, let us follow 
 him alone ; for he, that treadeth in his fleps, 
 can never walk in darknefs. 
 
 (/) 1 a.iu 
 mirturra. 
 
 () O quiomnem vanam folicitudinem amputaret, &falutaria 
 duntaxat ac divina cogitaret, quantam quictem & pacem pof- 
 fideret ! 
 
 T 4 L<*
 
 80 Exhortation to tie Students] 
 
 Let us pray. 
 
 O! INVISIBLE God, who feefl all things; 
 eternal light, before whom all darknefs is light, 
 and in comparifon with whom every other light 
 is but darknefs : The weak eyes of our under- 
 Handing cannot bear the open and full rays of 
 thy inacceffible light; and yet, without fome 
 glimpfes of that light from heaven, we can 
 never diredt our fteps, nor proceed, towards that 
 country, which is the habitation of light. May 
 it therefore pleafe thee, O Father of lights, to 
 fend forth thy light and -thy truth, that they 
 may lead us diredly to thy holy mountain. 
 Thou art good, and the fountain of goodnefs 5 
 give us understanding, that we may keep thy 
 precepts. That part of our paft lives, which 
 we have loft in purfuing fhadows, is enough, 
 and indeed too much ; bring back our fouls into 
 the paths of life, and let the wonderful fweet- 
 nefs thereof, which far exceeds all the pleafures 
 of this earth, powerfully, yet pleafantly, preferve 
 us from being drawn afide therefrom by any 
 temptation from fin or the world. Purify, we 
 pray thee, our fouls from all impure imagina- 
 tions, that thy moft beautiful and holy image 
 rnay be again renewed within us, and by con- 
 templating thy glorious perfections, we may 
 feel daily improved wjthin us that divine fimi-
 
 Exhortation t6 the Students. 281 
 litude, the perfection whereof, we hope, will 
 at laft make us for ever happy in that full and 
 beatific vifion we afpire after. Till this moft 
 blefled day break, and the fhadows fly away, 
 let thy Spirit be continually with us, and may 
 we feel the powerful effects of his divine grace 
 conftantly directing and fupporting our fteps, 
 that all our endeavours, not only in this fociety, 
 but throughout the whole remaining part of our 
 lives, may ferve to promote the honour of thy 
 blefled name, through Jefus Chrift our Lord, 
 Amen.
 
 EXHORTATIONS 
 
 T O T H E 
 
 CANDIDATES 
 
 For the DEGREE of 
 
 MASTER OF ARTS 
 
 IN T HE 
 
 UNIVERSITY OF EDINBURGH. 
 
 By ROBERT LEIGHTON, D. D. 
 
 PRINCIPAL of that UNIVERSITY, 
 
 A N. D, 
 
 Afterwards Archbiftiop of GLASGOW. 
 Tranflated from the ORIGINAL LATIN.
 
 xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 
 
 EXHORTATIONS to the CANDIDATE* 
 for the Degree of MASTER 
 
 EXHORTATION I. 
 
 ERE I allowed to fpeak freely what 
 I fincerely think of moft of the 
 - affairs of human life, even thofc 
 
 are 
 importance, and tranfacled with the 
 
 greateft eagernefs and buttle, I fhould be apt to 
 fay, " that a great ncife is made about the mereft 
 <c trifles (^2) :" but if you fhould take this amifs, 
 as a little unfeafonable upon the prefcnt occafion, 
 and an infult upon your folemnity, I hope you 
 will the more eafily forgive me, that I place in 
 the fame rank, with this philofophical conven- 
 tion of yours, the moft famous councils and ge- 
 neral aflemblies of princes and great men ; and 
 fay of their golden crowns, as well as your crowns 
 of laurel, " that they are things of no value, 
 " and not worth the purchafing (b).'\ Even 
 
 (a) Magno conatu magnas nugas. 
 
 p*iai;v. 
 
 the
 
 $86 ExHORTA-flON I. 
 
 the triumphal, inaugural, or nuptial proceffions 
 of the greatefl Kings and Generals of armies, 
 -with whatever pomp and magnificence, as well 
 as art, they may be fet off, they are, after all, fo 
 far true reprefentations of their falfe, painted, 
 and tinfel happinefs, that, while we look at 
 them, they fly away; and, in a very (hort time, 
 they are followed by their funeral proceffions, 
 which are the triumphs of death over thofe 
 who have, themfelves, triumphed during their 
 lives. The fcenes are fliifted, the actors alfo 
 difappear ; and, in the fame manner, the great- 
 eft (hews of this vain world likewife pafs away. 
 Let us, that we maylop off the luxuriant branches 
 of our vines, take a nearer view of this object, and 
 remember, that what we now call a laurel crown, 
 will foon be followed by cyprefs wreaths : it 
 will be alfo proper to confider how many, that 
 in their time were employed, as we are now, 
 have long ago acted their parts, and are now con- 
 figned to a long oblivion j as alfo, what vaft 
 numbers of the riling generation are following 
 us at the heels, and, as it were, pufhing us for- 
 ward to the fame land of forgetful nefs ; who, 
 while they are hurrying us away, are at the 
 fame time haftening thither themfelves. All 
 that we fee, all that we do, and all that we 
 are, are but mere dreams ; and if we are not 
 fenfible of this truth, it is becaufe we are ftill 
 
 afleep :
 
 EXHORTATION I. 287 
 
 afleep: none but minds that are awake can 
 difcern it ; they, and they only, can perceive 
 and defpife thefe illujtons (c) of the night. In 
 the mean time, nothing hinders us from fub- 
 mitting to thefe, and other fuch cuftomary for- 
 malities, provided our doing it interfere not 
 with matters of much greater importance, and 
 profpeds of a different and more exalted nature. 
 What is it, pray, to which, with the moft ar- 
 dent wifties, you have been afpiring, through- 
 out the whole courfe of thefe four laft years? 
 Here you have a cap and a title, and nothing at 
 all more. But, perhaps, taking this amifs, you 
 fecretly blame me in your hearts, and wim me 
 to congratulate you upon the honour you have 
 obtained. I chearfully comply with your defire, 
 and am willing to explain myfelf. Thefe fmall 
 prefents are not the principal reward of your 
 labours, nor the chief end of your ftudies ; but 
 honorary marks and badges of that erudition and 
 knowledge, wherewith your minds have been 
 ftored by the uninterrupted labours of four whole 
 years. But whatever attainments in learning 
 you have reached, I would have you ferioufly 
 to reflect, how inconfiderable they are, and 
 how little they differ from nothing ; nay, if 
 what we know is compared with what we 
 
 know
 
 88 EXHORTATION I. 
 
 know not, it will be found even vaftly lefs thari 
 nothing: at leaft, it is an argument of little 
 knowledge, and the fign of a vain and weak 
 mind, to be puffed up with an overbearing opi- 
 nion of our own knowledge : while, on the 
 contrary, it is an evidence of great proficiency 
 in knowledge, to be fenfible of our ignorance 
 and inability. " He is the wifeft man, fays 
 f Plato, who knows himfelf to be very ill qua- 
 ct lifted for the attainment of wifdom (</)." 
 Whatever be in this, we often find the fciences 
 sand arts, which you cultivate, to be ufelefs, and 
 entirely barren, with regard to the advantages 
 of life ; and, generally fpeaking, thofe other 
 profeffions that are illiterate and illiberal, nay 
 even unlawful, meet with better treatment, and 
 greater encouragement, than what we call the 
 liberal arts. " He that ventures upon the fea, 
 *' is enriched by his voyages : he that engages 
 <c in war, glitters with gold : the mean parafite 
 < lies drunk on a rich bed ; and even he, who 
 ** endeavours to corrupt married women, is re- 
 " warded for his villainy. Learning alone ftarves 
 c< in tattered rags, and invokes the abandoned 
 <c arts in vain */' 
 
 Philo. apol. Socr. 
 
 (*) Qui pelago credit, magno fe fznore tollit : 
 Qui pugnas 8e caftra petit, prsecingitur auro :
 
 EXHORTATION I. 289 
 
 But as fometimes the learned meet with a 
 better fate, you, young Gentlemen, I imagine, 
 entertain better hopes with regard to your 
 fortune ; nor would I difcourage them, ye I 
 would gladly moderate them a little by this 
 wholefome advice ; lean not upon a broken reed, 
 neither Jet any one, who values his peace, his 
 real dignity, and his fatisfadtion, give himfelf 
 up to hopes, that are uncertain, frail, and deceit- 
 ful. The human race are, perhaps, the only 
 creatures, that by'this means become a tormerit 
 to themfelves j for, as we always grafp at futu- 
 rity, we vainly promife ourfelves many and grestt 
 things, in which, as commonly happens, being 
 for the moft part difappointed, we muft, of ne- 
 cefiity, pay for our foolim pleafure with a pro- 
 portionate degree of pain. Thus, the greateft 
 pare of mankind find the whole of this wretched 
 life checquered with delufivejoys and real tor- 
 ments, ill -grounded hopes, and fears equally 
 imaginary : amidft thefe, we live in continual 
 fufpenfe, and die fo too. 
 
 But a few, alas ! a few only, yet fome, who 
 think more juftly, having fet their hearts upon 
 heavenly enjoyments, take pleafure in defpifing, 
 
 Vilis adulator pifto jacet ebrius oftro; 
 Etqui follicitat nuptas, ad praimia peccat. 
 Sola pruinofis horret facundia pannis, 
 Atque inopi lingua defertas invocat aftes. 
 
 U with
 
 sgo EXHORTATION I. 
 
 with a proper greatnefs of mind, and trampling 
 upon the fading enjoyments of this world. Thefe 
 make it their only ftudy, and exert their utmoft 
 efforts, that, having the more divine part of their 
 competition weaned from the world and the 
 flem, they may be brought to a refemblance and 
 union with the holy and fupremeGod, the Fa- 
 ther of fpirits, by purity, piety, and an habitual 
 contemplation of divine objects : and this, to be 
 fure, is the principal thing, with a noble ambi- 
 tion whereof I would havc.your minds infla- 
 med ; and whatever profeffion, or manner of 
 life you devote yourfelves to, it is my earneft 
 exhortation and requeft, that you would make 
 this your conftant and principal ftudy. Fly, if 
 you have any regard to my advice, fly far from 
 that controverfial contentious fchool-divinity, 
 which, in fac"r, confifts in fruitlefs difputes a- 
 bout wordsj and rather deferves ihe name of 
 vain and foolim talking. 
 
 Almoft all mankind are conftantly catching 
 at fomething more than they pofTefs, and tor- 
 ment them felves in vain; nor is our reft to be found 
 among thefe enjoyments of the world, where atl 
 things are covered with a deluge of vanity, as 
 with a flood of fluctuating reftlefs waters ; and 
 the foul flying about, looking in vain for a place, 
 on which it may fet its foot, mod unhappily 
 lofes its time, its labour, and itfelf at laft, lita 
 
 " the
 
 EXHORTATION I. 291 
 
 << the birds in the days of the flood, which having 
 " long fought for land, till their ftrength was 
 <c quite exhaufted, fell down at laft, and perimed 
 " in the waters (/)." 
 
 O ! how greatly preferable to thefe bufhes, 
 and briars, and thorns, are the delightful fields 
 of the gofpel, wherein pleafure and profit are a- 
 greeably mixt together, whence you may learn 
 the way to everlafting peace, that poverty of 
 fpirit, which is the only true riches, that purity 
 of heart, which is our greateft beauty, and that 
 inexpreffible fatisfaclion, which attends the ex- 
 ercife of charity, humility ,'and meeknefs? When 
 your minds are ftored and adorned with thefe 
 graces, they will enjoy the moft pleafant tran- 
 quillity, even amidft the noife and tumults of 
 this prefent life ; and you will be, to ufe the 
 words of Tertullian, candidates for eternity j a 
 title infinitely more glorious and fublime, than 
 what has been thi day conferred upon you. And 
 that great and laft day, which is fo much dread- 
 ed by the (laves of this prefent world, will be 
 the moft happy and aufpicious to you j as it will 
 deliver you from a dark difmal prilbn, and place 
 you in the regions of the moft full and marvel- 
 lous light. 
 
 (/) Qua; fitifq; diu terris ubi fiftere detur, 
 Iu mare lafTatis vclucris vaga decidit alis. 
 
 U 2 Let
 
 EXHORTATION I. 
 
 Let us pray. 
 
 MOST exalted God, who haft alone created, 
 and dod govern this whole frame, and all the 
 inhabitants thereof, vifible and invilible, whofe 
 name is alone wonderful, and to be celebrated 
 with the higheft praife, as it is indeed above all 
 praife and admiration. Let the heavens, the 
 earth, and all the element?, praife thee; let 
 darknefs, light, all the returns of days and years, 
 and all the varieties and viciffitudes of things, 
 praife thee ; let the angels praife thee, the arch- 
 angels, and all the bleffed court of heaven, whofe 
 very happinefs it is, that they are condantly 
 employed in celebrating thy praifes. We con- 
 fefs, O Lord, that we are of all creatures the 
 mod unworthy to praife thee, yet, of all others, we 
 are under the greateft obligations to do it -, nay, 
 the more unworthy we are, our obligation is fo 
 much the greater. From this duty, however un- 
 qualified we may be, we can bynomeansabftain, 
 nor indeed ought we. Let our fouls blefs thee, 
 and all that is within us praife thy holy name, 
 who forgiveft all our fins, and healed all our 
 difeafes, who delivered our fouls from dedruc- 
 tion, and crowned them with bounty and ten- 
 der mercies. Thou fearched the heart, O 
 Lord, and perfectly knows the mod intimate 
 recedes of it : reject not thofe prayers, which 
 
 thou
 
 EXHORTATION I. 293 
 
 thou peceiveft to be the voice and the wifhes 
 of the heart ; now it is the great requeft of our 
 hearts, unlefs they always deceive us, that they 
 may be weaned from all earthly and periihing 
 enjoyments ; and if there.is any thing, to which 
 they cleave with more than ordinary force} may 
 they be pulled away from it by thy Almighty 
 hand, that they may be joined to thee for ever 
 in an infeparable marriage-covenant ; and, in 
 our own behalf, we have nothing more to afk. 
 We only add, in behalf of thy church, that it 
 may be protected under the fhadow of thy 
 wings, and every where, throughout the world, 
 watered by thy heavenly dew, that the fpirit 
 and heat of worldly hatred againft it may be 
 cooled, and its inteftine divifions, whereby it 
 is much more grievoufly fcorched, extinguifh- 
 ed. Blefs this nation, this city, and this uni- 
 veriity, in which, we beg, thou would be pleafed 
 to refide, as in a garden dedicated to thy name, 
 through Jefus Chrift our Lord. Amen. 
 
 U * E X H O R-
 
 294 EXHORTATION II. 
 
 EXHORTATION. II. 
 
 WOULD you have me to fpeak the truth 
 with freedom and brevity ? The whole 
 world is a kind of ftage, and its inhabitants 
 mere actors. As to this little farce of yours, it 
 is now very near a conclufion, and you are upon 
 the point of applying to the fpeclators for their 
 applaufe. Should any fupercilioyfly decline 
 paying this fin all tribute (a\ you furely may, 
 with great eafe, retort their contempt upon 
 themfelves, merely by faying, " Let your feve- 
 " rity fall heavy on thofe, who admire their own 
 <c performances ; as to this affair of ours, we 
 " know it is nothing at all :" for I will not allow 
 myfelf to doubt, but you are very fenfible, that 
 there is indeed nothing in it. 
 
 It would, to be lure, be very improper, ef- 
 pecially as the evening approaches, to detain you, 
 and my other hearers, with a long and tedious 
 difcourfe, when you are already more than e- 
 nough fatigued, and aimoft quite tired out, with 
 hearing. I fhali therefore only put you in minci 
 
 (a] ifou/at, 
 
 of
 
 EXHORTATION II. 295 
 
 of one thing, and that in a few words. Let Hot 
 this folemn toy(b], however agreeable to youthful 
 minds, fo far impofe upon you, as to fetyoua 
 dreaming of great advantages and pleafures to 
 be met with in this new period of life you are 
 entering upon. Look round you, if you pleafe, 
 and take a near and exadt furvey of all the diffe- 
 rent ftations of life that are fet before you. If 
 you enter upon any of the ftations of adiv-e life, 
 what is this but jumping into a bufh of thorns, 
 where you can have no hope of enjoying quiet, 
 and yet cannot eafily get out again ? But if you 
 rather chufe to enter upon fome new branch of 
 fcience, alas 1 what a fmall meafure of know- 
 ledge is to be thus obtained, with what vaft la- 
 bour is even that little to be purchafed, and how 
 often, after immenfe toil and difficulty, will it 
 be found, that truth is flill at a diftance, and 
 not yet extracted out of the well{^) ? We in- 
 deed believe that the foul, breathed into man, 
 when he was firft made, was pure, full of light, 
 and every way worthy of its divine original : but 
 ah ! Father of mankind, how foon, and how 
 much was he changed from what he was at 
 firft! He foolifhly gave ear to the fatal feducer, 
 and that very moment was feized upon by death, 
 whereby he at once ioft his purity, his light or 
 
 (r) ir. ra @v$u i tt*rnu, ? 
 
 U 4 truth,
 
 296 EXHORTATION II. 
 
 truth,, and, together with himfelf, ruined us 
 
 alfo. 
 
 Now, fince that period, what do you com- 
 monly meet with among men of wifdom and 
 learning, as they would wifh to be accounted, 
 but fighting and bickering in the dark : and 
 while they difpute, with the greateft heat, but 
 at random, concerning the truth, that truth 
 efcapes" out of their hands, and inftead of it, 
 both parties put up with vain fhadows or phan- 
 toms of it, and, according to the proverb, em- 
 brace a cloud inftead of Juno. 
 
 But, fince we are forced to own, that even 
 the mofl contemptible and minuted things in na- 
 ture, often put all our. philofophical fubtlety to a 
 nonplus, what ignorance and foolim $refiimp- 
 ilon (d] is it for us to aim at ranfacking the mod 
 hidden recefles of divine things, and boldly at- 
 tempt to fcan the divine degrees, and the other 
 moft profound myfteries of religion, by the im- 
 perfedT: and fcanty meafures of our underftand- 
 ings ? Whither would the prefumption of man 
 hurry him, while it prompts him to pry into 
 every fecret and hidden thing, and leave nothing 
 at all unattempted ? 
 
 As for you, young Gentlemen, efpecially 
 thofe of you that intend to devote yourfeives to 
 
 {/) a'uS^staj. 
 
 theological
 
 EXHORTATION II. 297' 
 
 theological ftudies, it is my earneft advice and 
 rcquefl to you, that you fly far from that infec- 
 tious curiofity, which would lead you into the 
 depths of that controverfial, contentious theo- 
 logy, which, if any do&rine at all deferves the 
 name, may be truly termed, " fcience falfely fo 
 " called (e)." And that you may not, in this 
 refpect, be impofed upon by the common repu- 
 tation of acutenefs and learning, I confidently 
 affirm, that, to underftand and be matter of 
 thofe trifling difputes that prevail in the Ichools, 
 is an evidence of a very mean understanding ; 
 while, on the contrary, it is an argument of a 
 genius truly great, entirely to flight and defpife 
 them, and to walk in the light of pure and 
 peaceable truth, which is far above the dark and 
 cloudy region of controverfial difputes. But, 
 you will fay, it is neceflary, in order to the de- 
 fence of truth, to oppofe errors, and blunt the 
 weapons of Sophifts. Be it fo, but our difputes 
 ought to be managed with few words, for naked 
 truth is moil effectual for its own defence, and 
 when it is once well underftood, its natural light 
 difpells all the darknefs of error; "for all things, 
 <c that are reproved, are made manifeft by the 
 " light (/)," faith the Apoftle. Your fa- 
 vourite philofopher has alfo told us, " That 
 
 (e) YivSunuosyvuffi:. (f} Eph. V. 13. 
 
 " what
 
 2 9^ EXHORTATION II. 
 
 " what is ilraight difcovers both rectitude and 
 " obliquity." And Clemens Alexandrinus has 
 very jutlly obferved, That the antient philo- 
 " /phers were not greatly difpofed to difputes 
 " or doubting ; but the latter philofopbers a- 
 c mong the Greeks, out of a vain defire to en- 
 " hance their reputation, engaged fo far in 
 " -wrangling and contention, that their works 
 " became quite ufelefs and trifling (g)." 
 
 There is but one ufcful controversy or difpute, 
 one fort of war, moft noble in its nature, and 
 mod worthy of a Chriftian, and this not to be 
 carried on againft enemies at a great diftance, 
 but fuch as are bred within our own breafts ; 
 againft thofe, it is moft reafonable to wage an 
 endiefs war, and them it is our duty to perfe- 
 cute to death. Let us all, children, young 
 men and old, exert ourielves vigoroufly in this 
 warfare ; let our vices die before us, that death 
 may not find us indolent, defiled, and wallow- 
 ing in the mire ; for then it will be moil truly, 
 and to our great mifery, death to us : whereas, 
 to thofq fanclified fouls, who are conformed 
 to Chrift, and conquerors by his means, it ra- 
 ther is to be called life, as it delivers them from 
 their wanderings and vices, from all kinds of 
 
 (g) 6T of Ta>.a;rafc rut <pt,Vwoa : ' its ITTI To a//,o j3tjTS(V x^ Vopi 
 tS/poi'To X/\' ot TtTv Trap' iKhr.ft iurifoi Lm Q&oTtplat x.t*r,{ > T?.2j 
 . ,-:C.:w.'M y^ hirmtaf *5 T*i aXfftrov ifcyonw Qtowxpar. 
 
 evils,
 
 EXHORTATION II. . 299 
 
 evils, and from that death, which is final and 
 
 eternal. 
 
 Let us pray. 
 
 ETERNAL GOD, who art con ftantly .adored 
 by thrones and powers, by feraphims and che- 
 rubims, we confef^ that thou art moft worthy 
 to be praifed; but we, of all others, are the 
 moft unworthy to be employed in (hewing forth 
 thy praife. How can polluted bodies, and im- 
 pure fouls, which, taken together, are nothing 
 but mere finks of fin, praife thee, the pure 
 and holy Majefty of heaven ? Yet, how can thefe 
 bodies, which thou haft wonderfully formed, 
 and thofe fouls, which thou haft infpired, which 
 owe entirely to thine unmerited favour all that 
 they are, all that they poflefs, and all they hope 
 for, forbear pra : fing chee, their wife and bounti- 
 ful Creator and Father ? Let cur fouls, there- 
 fore, and all that is within us, blefs thy holy 
 name ; yea, let all our bones fay, O Lord, who 
 is like urito thee, who is like unto thes ? Far 
 be it, rnoft gracious Father, from our hearts, 
 to harbour any thing that is difpleafing to thee : 
 let them be, as it were, temples dedicated to 
 thy fervice, thoroughly purged from every idol 
 and image, from every object .of impure love 
 and earthly affection. Let our moft gracious 
 King and Redeemer dwell and reign within us ; 
 may he take full poffeflion of us by his fpirit, 
 
 and
 
 300 EXHORTATION III. 
 
 and govern all our actions. May he extend his 
 peaceable and faving kingdom throughout the 
 whole habitable world, from the rifing of the 
 fun to the going down thereof. 
 
 Let the nations acknowledge their King, and 
 the ifles be glad in him, and particularly that 
 which we inhabit, with thofe in its ncig! Inur- 
 hood ; and that they may be truly birr -n him, 
 may they daily fubmit, more perfectly . j na duti- 
 fully, to his golden fceptre, and the holy laws 
 of his gofpel. Blefs this nation and city, and 
 this our univerfity; may it be continually water- 
 ed with the dew of thy fpirit, and plentifully 
 produce fruit acceptable in thy fight, through 
 Jefus Chrift our Lord. Amen. 
 
 EXHORTATION III. 
 
 THIS day, which has been the object of 
 your earneft wifhes, throughout the 
 courfc of four whole years, is now almoft over, 
 and haftening to a clofe. What has it produced 
 for your advantage? Can he, that has reapt 
 moftfuccel's fully of you all, fay he has filled his 
 arms with iheayes ? Though poflibly you would 
 
 excufe
 
 EXHORTATION III. 301 
 
 excufe me to exprefs myfelf with great freedom 
 on this occafion, yet I will not take the liberty 
 to depreciate too much your part ftudies, the fpe- 
 cimens you have given to-day of your abilities, 
 and the degree that has been conferred upon 
 you. This at leaft, I imagine, I may fay y 
 without offence, the moft of thofe things we 
 greedily catch at, and labour moftearneftlyto ob- 
 tain, and confequently even your philofophy, is 
 a real and demonftrative truth of that great para-*- 
 dox, that there is a vacuity in the nature of things. 
 And, in truth, how great is this vacuity ! fee- 
 ing even the human race is no inconfiderable 
 part of it ? Though this day is marked with 
 more than ordinary folemnity, it is, after all, 
 but the conclufion and period of a number of 
 days, that have been idly fpent, and is itfelf e- 
 lapfing to little or no purpofe, as well as the 
 reft. But O ! how glorious muft that blefTed 
 day be, which all purified fouls, and fuch as 
 are dear to God, earneftly long for, through- 
 out the whole of this perifhin^ life, and ccrt- 
 ftantly wait, with a kind of impatience, until it 
 dawn, and the fhadows fly away. 
 
 I am, indeed, of opinion, that thofe of you, 
 who think moll juftly, will readily own, your 
 attainments, hitherto, are of no great moment. 
 But, poffibly, henceforth you intend to begin 
 life^ as it were, anew ; you afpire to greater 
 
 matters,
 
 jo2 EXHORTATIONS ITT. 
 
 matters, and entertain views worthy of h urn a if 
 nature ; you already begin to live, and to be wife ; 
 you form defir.es,- and conceive hopes of rifing 
 to arts, riches, and honours : all this is very- 
 well. Yet there is one confideration I would 
 have you to admit among thefe ingenious pro- 
 jects and defigns. What if death fhould come 
 upon you, and looking, with an envious eye, 
 upon this towering profped, put aftop to a pro- 
 ject that extends itfelf fo far into futurity, and, 
 like a fpider's web, entirely deftroy it with a 
 gentle breath of wind ? Nor w'ould ihis be any 
 prodigy, or indeed an extraordinary event, but 
 the common fate of almoft all mankind. " We 
 " are always refolving to live, and yet never 
 " fet about life in good earned (a}." Archi- 
 medes was not fingular in his fate; but a great 
 part of mankind die unexpectedly, while they 
 are poring upon the figures they have defcribed 
 in the fand. O wretched mortals ! who having 
 condemned themfelves, as it were, to the mines, 
 feem to make it their chief ftudy to prevent their 
 ever regaining their liberty. Hence new em- 
 ployments are affumed in the place of old ones ; 
 and, as the Roman philofopher truly exprelTes 
 it, " one hope fucceeds another, one inftance 
 u of ambition makes way for another j and we 
 
 (a) ViSuros agimus Temper, nee vivimus unquam. 
 
 " never
 
 EXHORTATION III. 303 
 
 <c never defire an end of our rriifery, but only 
 " that it may change its outward form (b}." 
 When we ceafe to be candidates, and to fatigue 
 ourfelves in foliciting intereft, we begin to give 
 our votes and intereft to thofe who folicit us 
 in their turn : when we are wearied of the 
 trouble of profecuting crimes at the bar, we 
 commence judges ourfelves ; and he, who is 
 grown old in the management of other mens 
 affairs for money, is at laft employed in impro- 
 ving his own wealth. At the age of fifty, fays 
 one, I will retire, and take my eafe j or the 
 fixtieth year of my life mall entirely difengage 
 me from publick offices and bofmefs. Fool ! 
 art thou not amamed to referve to thyfelf the 
 laft remains and dregs of life ? Who will ftand 
 furety, that thou (halt live fo long ? and what 
 immenfe folly is it, fo far to forget mortality, 
 as to think of beginning to live at that period of 
 years, to which a few only attain ? 
 
 As for you, young Gentlemen, I heartily 
 wi(h you may think more juflly ; let your fouls, 
 as it were, retire into themfelves, and dwell at 
 home; and having fhaken off the trifles that 
 make a buftle and noife around you, coniidsr 
 ferioufly, that the remaining part of your life is 
 
 (} Spes fpem excipit, nmbitionem ambititio, Sc miferiarum 
 non quasritur finis, fed fchema tsntnra mataur. 
 
 Icng
 
 364 EXHORTATION III. 
 
 long only in one refpeft, (and in this indeed its 
 length may be juftly complained of) that it is 
 fraught with every fort of mifery and affliction, 
 and has nothing agreeable in it, but the ftudy 
 of heavenly wifdom alone j " for every thing 
 " elfe is vanity (r)." Look about you and fee, 
 whether there is any thing worthy of your affec- 
 tion, and whether every thing you fee does not 
 rather excite your indignation and averfion ? At 
 home are contentions and difputes -, abroad, in 
 the fields, robbers ; clamour and noife at the 
 bar ; wickednefs in the camp ; .hypocrify in the 
 church j and vexation or lamentable miftakes 
 every where. Among the rich and great there 
 are falfe and inconftant friendships, bitter en- 
 mities, envy, fraud, and falmood j and cares, in 
 great numbers, flutter round the mod ftately and 
 fumptuous palaces. 
 
 What a confiderable part of mankind are 
 ftruggling with open and (harp afflictions ? To 
 Whatever fide you turn yourfelf, what do you 
 commonly hear, but lamentation and mourning ? 
 How many complaints of the poor, that are 
 diftrefled for want of daily bread, or drag a 
 mcft wretched life under the grievous op- 
 preffion of powerful tyrants ? How frequent are 
 the groans of the flck and languifhing ? How' 
 
 great
 
 EXHORTATION III. 305 
 
 great the multitude of thofe that lament their 
 friends and relations, carried off by death, and 
 will themfelves, in a fhort time, and for ths 
 fame reafon, be lamented by others ? And to, 
 conclude, how innumerable are the iniieries 
 and afhjclions, of various kinds, that ieem alter- 
 nately to re-echo to one another ? Can it be any 
 wonder then, that a life of this kind (hould 
 fometimes force, even from a wife man, fuch 
 exprefiions of forrow and concern, as the fol- 
 lowing : " O mother, why didft thou bring 
 c * me forth, to be opprefied with afBiclions^and 
 " forrows ? Why didft thou introduce me into 
 " a life full of briars and thorns (d] r" 
 
 But you are now philofophers, and amidll: 
 thefe difmal calamities, you comfort yourfelves 
 with the inward and hidden riches of' wifdom, 
 and the fciences you have acquired. The 
 fciences ! Tell us in what p?.rt of the earth they 
 are to be found ? Let us know, pray, where they 
 dwell, that we may flock thither in great num- 
 bers. I know, indeed, where there is abun- 
 dance of noife, 'with vain and idle words, and a 
 jarring of opinions, between contending difpu- 
 tants; I know where ignorance, under the 
 difguife of a gown and a beard, has obtained 
 
 '.-i 3^y.y.: a - 
 
 X the
 
 306 EXHORTATION III. 
 
 the title of fcience : but, where true knowledge 
 is to be found, I know not. We grope in the 
 dark, and though it is truth only we are in queft 
 of,' we fall into innumerable errors. But, what- 
 ever may be our cafe, with refpecl to the know- 
 ledge of nature, as to that of heavenly and di- 
 vine things, let us chearfully embrace that rich 
 prefent, which infinite goodnefs has made us, and 
 be thankful, that the day-fpring from on high 
 hath vifited us. " Becaufe there was no wif- 
 ' dom on this earth, fays Lanclantius, he fent 
 " a teacher from heaven (<?)." Him let us foU 
 low as our guide ; for he that follows his direc-, 
 tion, fhall not walk in darknefs. 
 
 Let us pray. 
 
 INFINITE, eternal Creator and King of hea- 
 ven and earth, bodies, and fpirits, who, being 
 immoved thyfelf, moveft all things, and phangcft 
 them at thy pleafure, while thou remained: 
 thyfelf altogether unchangeable, Wjho.fupporteft 
 all things by thy powerful hand, and governed 
 them by thy nod, the greateft as well as the 
 lead ; fo that the greateft are no burden to thee, 
 nor doft thou contemn the leaft. Behold ! the 
 nations, before thee, are as the drop of the buc- 
 ket, and like the fmall duft of the balance ; and 
 
 (e) Cum nulla in terriscffet fapientia e eoel mifit doftorem. 
 
 thefe
 
 EXHORTATION III. 307 
 
 thefe ifies of ours, with all the reft in the world, 
 are, in thy fight, but a very little thing. Yet 
 thou deigneft to be prefent in our afTemblies, 
 and take notice of our affairs, which are very 
 inconfiderable. Let our fouls adore thee, and 
 fall down, with the greateft humility, at the 
 footftool of thy throne, continually intreating 
 thy grace, and conftantly offering thee glory, 
 Oar praifes add nothing to thee ; but they exalt 
 ourfelves, enhance our happinefs, and unite us 
 with the focicty of angels ; yet thou receives 
 them, with a gracious hand, as mo ft acceptable 
 facrifkes, and incenfs of a fweet frnelling fa- 
 vour. Let us celebrate thee, O Lord, who 
 art great, and greatly to be praifed. Let all na- 
 tions praife thee, from the rifing of the fun to 
 the going down thereof. Set our hearts on 
 fire with the flames of thy divine love, that they 
 may wholly afcend to thee as burnt offerings, 
 and nothing of ours may remain with us. O! 
 blefTed transmigration, where the blind confi- 
 dence of the fiem is transformed into a lively and 
 pure faith, that has no dependance, but upon 
 thee alone, where felf-love, and the love of the 
 world, is exchanged for the love of thy infinite 
 beauty; 'when our will {hall centre in thine, 
 and be altogether abforbed by it. Let- this 
 change, O bountiful Father, be brought about, 
 fpr it is a change only to be effected by the power 
 X 2 of
 
 EXHORTATION JV. 
 of thy hand ; and, as foon as our fouls are made 
 fenfible of it, thy praife fhall be for ever founded 
 within us, as in temples devoted to thy fervice. 
 Let thy whole church, O Lord, flourifh and 
 rejoice in the light of thy favour. Be favoura- 
 ble to this our univerfity, city, and nation. Dif- 
 pel, we pray thee, the thick clouds, and quiet 
 the winds and ftorms j for when they rage moft, 
 and make 'the greateft noife, they know thy 
 voice, and obey it. Thou art the only God of 
 peace, who createft it with a word, and makeft 
 righteoufnefs and peace mutually to kifs one an- 
 other. We depend upon thee only ; and to 
 thee alone we render praife and glory, as far 
 as we can, through Jefus Chrift. . Amen. 
 
 EXHORTATION IV. 
 
 OUR life is but a point, and even lefs than 
 'a point ; but as it is not a mathematical 
 point, as they call it, nor quite indivifible, when 
 we divide it into minute parts, it appears fome- 
 thing confiderable, and alTumes the imaginary 
 appearance of a large fpace of time ; nay, ac- 
 cording to Ariftotle's notion, it appears divifible 
 'in infinitum. Befides thofe common and idle 
 
 divifions
 
 V." ' EXHORTATION IV. 309 
 
 divifions of human life, into the four ftages of 
 childhood, youth, manhood, and old age, and 
 into periods of ten years, which fuppofe the 
 yet fmaller divilions of years and months ; men 
 have many various ways of diftributing the pe- 
 riods of their life, according to the different oc- 
 cupations and ftudies they have been engaged 
 in, the remarkable events that have happened 
 to them, and the feveral alterations and revolu- 
 tions in the courfe of their lives. And I doubt 
 not, but you, young Gentlemen, look upon 
 this prefent inftant of time, as the beginning of 
 a new period of your life ; you have my leave to 
 do fo, provided you ferioufly consider, at the 
 fame time, that the whole of the life, we live 
 in this world, is of a frail and fleeting nature, 
 and, in forne refpecl:, nothing at all. And 
 into whatever parts or periods we divide it, if 
 we confider the miferies, and lamentable cala- 
 mities, with which it is fraught, the life, even 
 of a child, may feem too long ; but, if we con- 
 lider the time only, we muft conclude the life 
 of the oldeft man to be exceeding fhort and 
 fleeting. 
 
 A great part of mankind no fooner look upon 
 themfelves to be capable of worldly affairs, and 
 think on entering upon fome profeffion fuitable 
 to a ftate of manhood, but they are cut off, in 
 the very beginning of their courfe, by an un- 
 X 3 forefeeri
 
 310 EXHORTATION IV. 
 
 forefeen and untimely death ; and, to be Cure, 
 this is the great diftemper of young, and even 
 of old men, that, by their defires and defign?, 
 they launch out a great way into futurity, and 
 form a feries of projects for many years to come; 
 while, in the mean time, they rarely, or at 
 Jeaft very fuperficially, confider, how foolifli and 
 precarious it is to depend upon to-morrow, arid 
 how foon this prefent form of ours may difap- 
 pear; how foon we may return to our original 
 'duft : " And that very day, as the royal prophet 
 " warns us, our thoughts, even the wifeft and 
 " heft concerted thoughts of the greateft men, 
 <c and moft exalted princes, perifh." And 
 this I take particular notice of, that no fuch 
 illufion may get pofleffion of your minds j for 
 it is not the common fort of mankind only, that 
 impofe upon themfelves in this refpect, but the 
 generality of thofe, who defire to be accounted 
 not only men of learning, but alfo adepts in 
 wifdom, and actually pafs for fuch. Not that I 
 would prohibit your making an early and pru- 
 dent choice, under the divine direction, cf the 
 employment and profeflion of life you intend to 
 purfue; nay, I would ufe every argument to 
 perfuade you to make ufe of fuch a choice, and 
 when you have made it, to profecute the in- 
 tention of it with the greateft diligence and acti- 
 vity. I only put you upon your guard, not to 
 
 1 entertain
 
 EXHORTATION IV, 311 
 
 entertain many and towering hopes in this 
 world, nor form a long feries of conceded pro- 
 jects ; becaufe you will find them all more vain 
 and fleeting than illufions of the night : fome 
 neceflary means will fail, fome favourable op- 
 portunity be miffed; after all your induftry, the 
 expected event may not happen, or the thread 
 of your life may be cut, and thereby all your 
 projects rendered abortive. And, though your 
 life mould be drawn out to ever To great a length, 
 and fuccefs constantly anfvver your expectation?, 
 yet you know, and I wifli you would remem- 
 ber it, the fatal day will come at laft, perhaps 
 when it is leaft expected .; that fatal and final 
 day, I fay, will at laft come, when we muft 
 leave all our enjoyment?, and all our fcbemes, 
 thofe we are now carrying on, and thofe we 
 have brought to perfection, as well as thofe that 
 are only begun, and thofe that fubfift only in 
 hopes and ideas. 
 
 And thefe very arguments, that have been 
 ufed to confine your minds from indulging 
 themfelves in too remote profpects, will alfo 
 ferve to perfuade you, in another fenfe, to look 
 much farther ; not with regard to worldly en- 
 joyments, for fuch profpects, ftrictly fpeak- 
 ing, cannot be called long, but to look far be- 
 yond all earthly and perilhing things, to thofe 
 that are heavenly and eternal : and thofe that 
 X 4 will
 
 312 EXHORTATION IV. 
 
 will not raife their eyes to fuch objects, as the 
 Apoftle Peter exprefles it, " are blind, and can- 
 ".not fee afar off." 
 
 But of you, my dear youths, I expect better 
 things ; I need not, I imagine, ufe many words 
 to perfuade you to induftry, and a continual 
 progrefs in human ftudies, and philofophical 
 learning. If the violence and infelicity of the 
 times has deprived you of any part of that pe- 
 riod of years, ufually employed in thefe ftudies 
 at this univerfity, you will furely repair that 
 lofs, as foon as poffible, by your fubfequent read- 
 Ing and application. But, if no fuch misfor- 
 tune had happened, you are not, I believe, ig- 
 norant, that our fchools are only intended for 
 laying the foundations of thofe ftudies, upon 
 which years, and indefatigable induftry, are to 
 raife the fuperftrudlure of more compleat erudi- 
 tion j which, by the acceffion of the divine 
 Spirit, may be confecrated into a temple for 
 God. And this is what I would recommend to 
 your efteem, and your earneft defires, beyond 
 any other ftudy whatever, <c That you may be 
 " holy, becaufe our God is holyj" that, when 
 you leave this univerfity, thofe, with whom 
 you converfe, may not find you puffed up with 
 pride, on account of a little fuperficial learning, 
 nor bigotted, talkative, or fond of entering into 
 unfeafonable difputesj but confider you all as 
 
 patterns
 
 EXHORTATION IV. 313 
 
 patterns and examples of piety, purity, tempe- 
 rance, modefty, and all chriftian virtues ; par- 
 ticularly that humility, that (hone fo brightly 
 in Chrift himfelf, and which he earnestly ex- 
 horts all his difciples to learn from him . I will not 
 fufpect, that any one of you will turn out to be 
 an immodeft perfon, a glutton or drunkard, or, 
 in any fhape, impious and profane ; but I earn- 
 eftly exhort and befeech you, my dear young 
 men, to make it, above all other things, your 
 principal ftudy, to have your hearts purged from 
 all impure and ignoble love of the world and 
 the flefh, that, in this earth, you may live to 
 God only ; and then, to be fure, when you re- 
 move out of it, you will live with him for ever 
 in heaven. 
 
 May the honorary title, you have this day 
 received, be happy and aufpicious j but I earn- 
 eftly pray the Father of lights, that he would 
 deign to beftow upon you a title mere folid and 
 exalted, than is in the power of man to give, 
 that you may be called the Sons of God, and 
 your converfation may be fuitable to fo great a 
 name, and fo glorious a Father. 
 
 Let us pray. 
 
 ETERNAL King, thy throne is eftabliflied 
 and immoveable. from everlafting, and will con- 
 tinue fo throughout all the ages of eternity : 
 
 before
 
 314 EXHORTATION IV* 
 
 before the mountains were brought forth, be- 
 fore thou hadft formed the earth and the world, 
 even from everlafting to everlafting, thou art 
 God. All things that exift, whether vilible or 
 invifible, derive from thee their being, and all 
 that they pofTeft, and they all, from the leaft to 
 the greateft, are fubfervient to thy purpofes, 
 who art their fupreme King and Father : many 
 of them, indeed, aft without knowledge, or 
 defign, yet ferve thee with a conftant and uner- 
 ling obedience j others pay their homage from 
 principles of reafon and inclination, and all the 
 reft are forced to promote thy intentions, tho* 
 by constraint, and againft their wills. Thou 
 art great, O Lord, thou art great, and greatly to 
 be praifed, and of thy greatnefs there is no end. 
 The heavens are far raifed above the earth, but 
 thy majefty is much farther exalted above all our 
 thoughts and conceptions. Imprefs, we pray 
 thee, on our hearts, moft bountiful Father, a 
 profound fenfe of our meannefs and infignifi- 
 cancy j and make us acceptable to thee, thro' 
 thy grace, in thy beloved Jefus, blotting out all 
 our fins by the blood of his crofs, and purifying 
 our hearts by the effulion of thy Spirit from on 
 high. Illuminate, moft gracious God, this af- 
 fembly of ours by the light of thy divine fa- 
 vour, and let thy effectual bleffing, we pray thee, 
 attend the work, we are now employed about 
 (by thy approbation, and the gracious difpofi- 
 
 tion
 
 EXHORTATION V. 315 
 
 tion of thy providence), and may the refult of 
 all be to the glory of thy name, thro' Jefus 
 Chrift our Lord. Amen. 
 
 EXHORTATION V. 
 
 THE complaint, with regard to the variety 
 of all perifhing and tranfitory enjoy- 
 ments, which has been long general among 
 mankind, is indeed juft and well-founded ; but 
 it is no lefs true, that the vanity, which refides 
 in the heart of man himfelf, exceeds every thing 
 of that kind we obferve in the other parts of the 
 vifible creation : For, among all the creatures 
 that we fee around us, we can find nothing fo 
 fleeting and inconftant j it flutters hither and 
 thither, and forfaking that only perfed: good, 
 which is truly fuited to its nature and circum- 
 ftances, grafps at phantoms and fhadows of hap- 
 pinefs, which it purfues with a folly more than 
 childifh. 
 
 Man wanders about on this earth ; he hopes, 
 he wifhes, he feeks, he gropes and feels about 
 him ; he defire?, he is hot, he is cold, he is 
 blind, and complains that evil abounds every 
 where : yet he is, himfclf, the caufe of thofe 
 
 evils
 
 316 EXHORTATION V. 
 
 evils which rage in the world, but moft of all 
 in his own breaft ; and therefore being toffed 
 between the waves thereof, that roll continually 
 within and without him, he leads a refilefs and 
 difordered life, until he be at laft fwallowed up 
 in the unavoidable gulph of death. It is, more- 
 over, the fhame and folly (a] of the human race, 
 that the greateft part of them do not refolve up- 
 on any fixed and fettled method of life, but, 
 like the brute creatures, live and die, without 
 defign, and without propofing any reasonable 
 end. For how few are there, that ferioufly and 
 frequently confider with themfelves, whence 
 they come, whither they are going, and what 
 is the purpofe of their life ? who are daily re- 
 viewing the ftate of their own minds, and of- 
 ten defcend into themfelves, that they may as 
 frequently afcend, by their thoughts and medr- 
 tations, to their exalted Father, and their hea- 
 venly country j who take their ftation upon 
 temporal things, and view thofe that are eter- 
 nal : yet thefe are the only men that can be 
 truly faid to live, and they only can be ac- 
 counted wife. 
 
 And to this it is, my dear youths, that I 
 would willingly engage your fouls ; nay, I hear- 
 tily wiih, they were carried thither by the fiery 
 
 hariots
 
 EXHORTATION V. 
 chariots of celeftial wifdom. Let the common 
 fort of mankind admire mean things ; let them 
 place their hopes on riches, honours, and arts, 
 and fpend their lives in the purfuit of them, but 
 let your fouls be inflamed with a far higher am- 
 bition. Yet I would not altogether prohibit 
 you thefe purfuits ; I only defire you to be mo- 
 derate in them. Thefe enjoyments are neither 
 great in themfelves, nor permanent j but it is 
 furprifing, how much vanity is inflated by them. 
 What a conceited, vain nothing is the creature 
 we call man ! for, becaufe few are capable to 
 difcern true bleffings, which are folid and in- 
 trinfically beautiful, therefore the fuperficial 
 ones, and fuch as are of no value at all, are 
 catched at ; and thofe who, in any meafure, 
 attain to the pofleflion of them, are puffed up 
 and elated thereby. 
 
 If we confider things as they are, it is an 
 evidence of a very wrong turn of mind to boafl 
 of titles and fame, as they are no part of our- 
 felves, nor can we depend upon them. But he, 
 that is elevated with a fond conceit of his own 
 knowledge, is a ftranger to the nature of things, 
 and particularly to himfelf; fince he knows 
 not that the higheft pitch of human knowledge 
 ought, in reality, rather to be called ignorance. 
 How fmall and inconfiderable is the extent of 
 pur knowledge ? Even the moil contemptible 
 
 things
 
 318 EXHORTATION V. 
 
 things in nature are fufficient to expofe the 
 greatnefs of our ignorance. And, with refpect 
 to divine things, who dares to deny, " that the 
 " knowledge, mankind has of them, is next to 
 tf nothing (b) ? " Becaufe the weak eyes of 
 our underftanding, confined, as they are, with- 
 in fuch narrow houfes of clay, cannot bear the 
 piercing light of divine things ; therefore the 
 fountain of all wifdom hath thought proper to 
 communicate fuch imperfect difcovcries of him- 
 felf, as are barely fufficient to direct our fteps to 
 the fuperior regions (c) of per feel: light. And 
 whoever believes this truth, will, doubtlefs, 
 make it his chief care, and principal ftudy, con- 
 flantly to follow this lamp of divine light, that 
 {nines in darknefs, and not to deviate from it, 
 either to the right hand or the left. It is in- 
 deed my opinion, that no man of ingenuity 
 ought to defpife the ftudy of philofophy, or the 
 knowledge of languages, pr grammar itfelf j 
 though, to be fure, a more expeditious and 
 fuccefsful method of teaching them, were 
 much to be wifhed : but what I would recom- 
 mend with the greated earneftnefs, and per- 
 fuade you to, if poffible, is, that you would infe- 
 parably unite with fuch meafures of learning 
 and improvements of ydur minds as you can 
 
 (c\ us; t 
 
 
 attain, 
 
 1
 
 EXHORTATION V. 319 
 
 attain, purity of religion, divine love, modera- 
 tion of foul, and an agreeable inoffenfive beha- 
 viour. For you are not ignorant, what a low 
 and empty figure the higheft attainments in hu- 
 man fciences muft make, if they be compared 
 with the dignity and duration of the foul of 
 man ; for however confiderable they may be in 
 themfelves, yet, with regard to their ufe, and 
 their whole defign, they are confined within 
 the fhort fpace of this perifhing life. But the 
 foul, which reafons, which is employed in. 
 learning and teaching, in a few days will for 
 ever bid farewel to all thefe things, and remove 
 to another country. O how inconfiderable are 
 all arts and fciences, all eloquence and philofo- 
 phy, when compared with a cautious concern 
 that our laft exit out of this world may be 
 happy and aufpicious, and that we may depart 
 out of this life candidates of immortality, at 
 which we can never arrive but by the beautifu} 
 way of holineis. 
 
 Let us pray. 
 
 Infinite and eternal God, who inhabiteft thick 
 darknefs, and light inacceffible, whom no mor- 
 tal hath feen, or can fee ; yet ail thy works evi- 
 dently^ declare and proclaim thy wifdom, thy 
 power, and thy infinite goodnefs : And, when 
 we contemplate thefe thy perfections, what is 
 
 it
 
 320 EXHORTATION V. 
 
 it our fouls can defire, but that they may love 
 thee, worfhip thee, ferve thee, for ever pro- 
 claim thy praifes, and celebrate thy exalted 
 name, which is above all praife, and all admi- 
 ration ? Thy throne is conftantly furrounded 
 with thoufands and ten thoufands of glorified 
 fpirits, who continually adore thee, and cry out 
 without ceaiing, Holy, boty, holy, Lord God Al- 
 tnigbty, who was, who is, and who is to come. 
 Let others feek what they will, and find and 
 embrace what they- can, may we have always 
 this one fixed and fettled purpofe, that it is good 
 for us to draw near to God. Let the feas roar, 
 the earth be fhaken, and all things go to ruin 
 and confufion j yet the foul, that adheres to* 
 God, will remain fafe and quiet, and mall not 
 be moved for ever. O blefled foul ! that has 
 thee for its reft, and all its falvation ; it (hall be 
 like a tree planted by the rivers of water, it fhall 
 not fear when heat cometh, nor mail it be un- 
 eafy in a year of drought. 'Tis our earneft pe- 
 tition and prayer, O Father, that thy hands may 
 loofe all our chains, and effectually deliver our 
 fouls from all the fnares and allurements of the 
 world and the flefh, and that, by that fame 
 bountiful and moft powerful hand of thine, 
 they may be for ever united to thee throu fo h thy 
 pnly . begottenjSon, who is our union and our 
 peace. Ee favourably prefent, moft gracious 
 
 God,
 
 EXHORTATION VI. 321 
 
 God, with this aflembly of ours, that whatever 
 we undertake, in obedience to thy will, may be 
 carried to perfection by the aid of thy grace, and 
 tend to the glory of thy name/ thro' Jefus Chrift 
 our Lord. Amen. 
 
 EXHORTATION VI. 
 
 I A M not ignorant, that it is one of the com- 
 mon arts of life to fet off our own things 
 with all the pomp we can ; and, if there is any 
 worth in them, by no means to depreciate it, 
 but rather to endeavour, with all our might, to 
 enhance their value as much as poffible ; nay, 
 thofe of them, which are quite vain and worth- 
 lefs, we ufe to magnify with pompous expref- 
 iions, and daub with falfe colours, and to do 
 otherwife is reckoned a kind of ruftic fimplicity. 
 But you, young Gentlemen, who are acquainted 
 with my manner, will, I imagine, ealily for- 
 give this indifference of mine j and therefore I 
 fay, if there are any, that dcfpife thefe per- 
 formances of ours, we leave them at full liberty, 
 for weourfelves held them in contempt before ; 
 but, to fpeak freely, together with them we un- 
 dervalued all worldly things : " They are all 
 Y " mad?
 
 322 EXHORTATION VI. 
 
 " made of the fame mean materials (a)" O life, 
 fhort with regard to duration, long in confide- 
 ration of thy miferies, involved in darknefs, be- 
 fet with fnares, ftill flu&uating between falfe 
 joys and real torments, groundlefs hopes, and 
 fears equally imaginary, yet fooliflily, and even 
 to diffraction loved by moft; we will not die, 
 and yet we know not how to live ; our prefent 
 pofleffions are loath fome as food to a man in a 
 fever, and we greedily catch at future enjoy- 
 ments, which, when they come to be prefent, 
 will be received with the fame indifference : for, 
 among the advantages of this fleeting life, no- 
 thing is equally agreeable to thofe, who have it 
 in poffeflion, and thofe who have it only in de- 
 fire and hope. 
 
 We are all in general of fuch a nature, that 
 we are weary of ourfelves, and, what we lately 
 preferred to every thing elfe, upon experience 
 we reject. This inconflancy is undoubtedly a 
 iign of a mind diftempered, forcibly drawn 
 away from its center, and feparated from its 
 only durable reft. Nor need you go far, young 
 Gentlemen, to look for an in fiance of this dif- 
 temper ; let 'any of you defcend into himfelf 
 (which very few do, and even they but rarely) 
 he will find it within him : upon a very flight 
 
 inquiry ?
 
 EXHORTATION VI. 323 
 
 inquiry, he will furely be fenfible of it ; for, 
 paffing other confiderations, with what fervent 
 wifhes have you, in your hearts, longed for this 
 day ? yet I forewarn you, that all your pleafure 
 will either die with the day itfelf, which is now 
 fad drawing to a clofe, or but for a very mort 
 time fttrvive it. And, as commonly happens, 
 it will be fucceeded by the anxious cares of be- 
 ginning life, as it were,, anew, or, which is 
 much more grievous and unhappy, and from 
 which, I earneftly pray, you may be all effec- 
 tually preferved, by thofe temptations and al- 
 lurements of vice, which tend to debauch and 
 ruin you; for thefe allurements, after the manner 
 of fome robbers, attack the unwary and unexpe- 
 rienced with blandifliments and careffes, that 
 thereby they may have an opportunity to undo 
 them. If therefore, as foon as ye enter upon a 
 life of freedom, thofe deceitful and deadly plea- 
 fures of fenfe tempt you with their delufive 
 fmiles, I would put you in mind, how unwor- 
 thy it is of a free and generous mind, efpeciaily 
 that of a Chriftian, to become an abject flave, 
 and fubmit to the moft mameful bondage ; how 
 difgraceful and wretched a choice it i?, to be- 
 come the Jlave of a mad (lift rafted ma/ier(b}? 
 and how much more generous and exalted is the 
 
 Y 2 plea-
 
 324 EXHORTATION VI. 
 
 fure of defpifing them all, and trampling them 
 under foot, when they come in competition 
 with the pure and permanent delights of divine 
 love ? 
 
 As to exalted degrees of honour, and heaps 
 of riches, the idols of all ranks of mankindj 
 which they worfliip with the rage of enthufiafm 
 and madnefs, we may not only apply to them 
 what was obferved of old concerning Hercules's 
 flatue, and fay, " they have nothing divine in 
 " them (c) j >N but alfo, that they are entirely 
 void of real goodnefs. Even thofe, who have 
 the greateft experience of them, are at laft ob- 
 liged to own this : the force of truth extorts the 
 confeffion, though they make it with regret and 
 againft their will. All the beauty and bright- 
 , nefs of thefe idols refemble the decorations of a 
 ftage,, that dazzle the eyes of the vulgar, and 
 the enjoyment of them is, in reality, but a 
 fplendid kind of flavery, and gilded mifery. 'Tis 
 a pathetic expreflion of St. Bernard, " O ambi- 
 " tion, the torture of the ambitious, bow hap- 
 <c pens it, that though thou tormenteft all, thou 
 " yet makeft thyfelf agreeable to all (d)" O 
 how eafily does even the leaft glimpfe of eternal 
 and infinite beauty raze out of the mind all the 
 
 (f) f bJb Iia* $. 
 
 (rt 7 ) O! ambitio, ambientium crux, quomodo omnes tor- 
 quens omnibus places ? 
 
 impreffions
 
 EXHORTATION VI. 325 
 
 impreffions made upon it by the objefts we 
 daily converfe with on this earth, and turn its 
 admiration of them into contempt and dif- 
 dain. 
 
 But if any one, having thoroughly examined 
 and defpifed thefe fhadows, refolves folely to 
 purfue a more compleat knowledge of things, 
 and follow the dreams of learning, we cannot 
 deny, that he judges more juftly ; yet, after all, 
 muft know, if he is wife, or at leaft he ought 
 to know, that he may be wife, '< what vanity 
 " and fuperfluityis to be met with even here(^) ;" 
 for often, when one has applied himfelf to his 
 books and ftudie?, with the greateft affiduity, 
 and alrnoft fpent his life upon them, all his pains 
 evaporate into fmoke, and the labour of years 
 is entirely loft. And, what is moft of all to be 
 lamented, this is fometimes the cafe with re- 
 fpect to theology, which is the chief of all arts 
 and fciences, as fo large a portion of that vine- 
 yard is (till poflefled with briars and thorns. 
 How many are the difputes and controverfies, 
 how many the trifling arguments and cavils, 
 which poffibly may have fomething of the marp- 
 nefs of thorns, but undoubtedly a great deal of 
 their barrennefs and their hurtful quality ? A 
 philofopher of old feverely reproves the fophif- 
 
 ters
 
 326 EXHORTATION VI. 
 
 ters of his time in thefe words, "What was for- 
 " merly the love of wifdom, is now become the 
 " love of words (/)." We, to be fure, may 
 fubflitute, in place of this, a complaint ftill 
 more bitter, that what was theology before, 
 is now become foolim talking ; and that many 
 of our divines, tho' they ferve one God, and 
 that the God of peace, " yet fplit into parties 
 <c upon the lighteft occafions, and with great 
 " impiety divide the whole world into fac- 
 " tions (g)." And I am much afraid, this 
 evil, in a great meafure, derives its original from 
 the education of youth in fchools and colleges. 
 For the mod part of men manage this bufinefs, 
 as if difputing was the end of learning, as fight- 
 ing is the defign of going to war : hence the 
 youth, when they enter the fchool, begin dif- 
 puting, which never ends but with their life. 
 Death impofes filence, and fo, at laft, " thefe 
 " fierce paffions of their minds, and thefe inve- 
 <{ terate contentions, are compofed to reft by 
 " the weight of a little duft thrown upon 
 " them (&;." 
 
 (/) Q^ 32 philofophia fuit, fafta philologia eft. 
 (<") crp^st^orrxij xj xoypGv o'Ac 
 
 Hi motus animorum, atque hacc certamina tanta 
 Pulveris exigui jadlu comprefla quiefcunt. 
 
 4. Georg. 
 
 As
 
 EXHORTATION VI. 327 
 
 As for you, young Gentlemen, if my earneft 
 wifhes, and fincere advice, can have any weight 
 with you, you will early extricate yourfelves out 
 of thefe flames of contention, that your minds, 
 being lighted up by the pure and celeftial fire of 
 the divine Spirit, may fhine forth in holinefs, 
 and burn with the moft fervent charity. 
 
 Let us pray. 
 
 Honour and praife is due to thee, O infinite 
 God. This is the univerfal voice of all the 
 blefTed fpirits on high, and all the faints on 
 earth : worthy art thou, O Lord, to receive glo- 
 ry, and honour, and power, becaufe thou haft 
 created all things, and'for thy pleafure they are. 
 We, here before thee, with united hearts and 
 affecYions, offer thee, as we can, the facrifice of 
 gratitude, love and praife. How much are we in- 
 debted to thee for ourfelves, and for all that 
 we poflefs ! for in thee we live, move, and have 
 our being. Thou haft redeemed us from our 
 fins, having given the Son of thy love, as a facri- 
 fice and ranfom for our fouls, the chaftifement 
 of our peace fell upon him, and by his ftripes 
 we are healed. On this confideration, we ac- 
 knowledge, we are no longer at our own difpo- 
 fal, fince we are bought with a price, and fo 
 very great a price, that we may glorify thee, O 
 Y 4 -Father,
 
 EXHORTATION VI. 
 Father, and thy Son, in our fouls and our bo- 
 dies, which are fo juflly thine ; may we devote 
 ourfelves to thee, through the whole remaining 
 part of our life, and difdain the impure and ig- 
 noble flavery of fin, the world, and the flefh, 
 that, in all things, we may demean ourfelves as 
 becomes the fons of God, and the heirs of thy 
 celeftial kingdom, and make daily greater pro- 
 grefs in our journey towards the happy poflef- 
 iion thereof. 
 
 Blefs thy church, and our nation, and this 
 our univerfity : may it be thine, we pray thee : 
 we intreat, thou would become our father, our 
 protector, and our fupreme teacher, who haft 
 thy chair in heaven, and teacheft the hearts of 
 men on this earth. May the youth flourim un- 
 der thy in ft ruction, that they may be not only 
 learned, but efpecially upright, pious and true 
 Chriftians, entirely devoted to the honour of 
 thy name, through our Lord Jefus Chrift. 
 Amen. 
 
 EXHOR-
 
 EXHORTATION VII. 329 
 
 EXHORTATION VII. 
 
 THESE academical exercifes of ours are, 
 to be fure, no great matter, nor do we 
 make any high account of them ; yet, after all, 
 we fet no higher, perhaps even a lefs value up- 
 on the buftling affairs of mankind, which make 
 a much greater noife, and the farces that are 
 acted upon the more exalted theatres of the 
 world, which, to fpeak my fentiments in a few 
 words, are for the mod part outwardly more 
 pompous, than thefe of ours, but inwardly 
 equally vainj and more infignificant than the 
 bufy amufements of children playing on the 
 fands, and eagerly building little houfes, which, 
 with giddy levity, they inftantly pull down a- 
 gain (a}. Or if you chufe to be more fevere 
 upon the fruitlefs labours of mankind, and their 
 bufy and irregular motions backward and for- 
 ward, and from one place to another, you may, 
 with a great man, that knew all thefe things 
 by experience, compare them to the fluttering 
 
 tf 
 
 (a) 12$ ort 
 
 Or Mm un ato'vnyii a$v%pa
 
 330 EXHORTATION VII. 
 
 of frightened fies, the tollfome hurry of the ants, 
 and the motions of puppets (b). ' But he that, a- 
 midft all the confufions and commotions, which 
 happen in human affairs here below, has re- 
 count to divine contemplation, and the hopes 
 of eternity, as the lofty impregnable tower of 
 true wifdom, " is the only perfon that enjoys 
 " uninterrupted eafe and tranquillity, like the 
 " heavenly bodies, which conftantly move on 
 " in their orbits, and are never, by any vio- 
 " fence, diverted from their courfe (c)." 
 
 And indeed, what wonder is it, that he can 
 eafily view all the dreadful appearances of this 
 wretched life, with a refolute and fleady coun- 
 tenance, who, by frequent interviews and daily 
 converfation with death itfelf, which we call 
 the king of terrors (d ), has rendered it familiar 
 to him, and thereby not only divefted it of its 
 terrors, but alfo placed it in a beautiful, plea- 
 fant, and quite amiable light. By this means, 
 he dies daily, and doubtlefs, before he fufFers a 
 natural death, he dies in a more exalted fenfe 
 of the word, by withdrawing, as far as is pof- 
 fible, his mind from the incumbrance of earthly 
 
 (I) MtJwv fGrroriptvut JtaJ^aj, pvQMHtn 7aX#tsroa$ ^ a 
 
 Otia folus agit, f:cut cceleftia Temper 
 
 Inconcufla fuo volvuntur fidera lapfu. Luc, lib. u. 
 
 (d) 
 
 things,
 
 EXHORTATION VII. 331 
 
 things, and, even while it lodges in the body, 
 weaning it from all the worldly objects, that arc 
 placed about him. And, in this very fenfe, 
 philofophy of old was moft properly called the 
 meditation of death (*), which the Roman ora- 
 tor has, in my opinion, explained with great 
 propriety, and the precifion of a philofopher. 
 " What is it we do, fays he, when we with- 
 " draw the mind from pleafure, that is, thebo- 
 " dy, from our means and fubflance, that is the 
 ct fervant of the body, that provides for its 
 " wants, from the commonwealth, and every 
 <c kind of bufinefs ; what is it we then do, I 
 c< fay, but recall it to itfelf, and oblige it to 
 " ftay at home ? Now, to withdraw the mind 
 <f from the body, is nothing elfe, but to learn 
 <c to die (/)." Let us, therefore, reafon thus, 
 if you will take my advice, and feparate our- 
 fclves from our bodies, that is, let us acciiftom 
 ourfelves to die: this, even while we fojourn on 
 this earth, will be to the foul a life like to that 
 which it will enjoy in heaven, and, being de- 
 livered from thefe fetters, we fhall move at a 
 
 () Ml*/T19 flfltWTB. 
 
 (/) Quid aliud agimus cum a voluptate, id eft ei corpore, 
 cum a re familiari quse miniftra eft & famula corporis, eum a 
 repub. cum a negotio omni feveramus ariimum, quid turn agi- 
 mus (ir.quam) nifi ilium ad feipfum advocamus, & fecum effe 
 cogimus ? Secernere autem a corpore animum, necquicquam 
 aliud ert quam emori difcere v 
 
 better
 
 332 EXHORTATION VII. 
 
 better rate, the courfe of our fouls will be lefs 
 retarded in our journey to that happy place, at 
 which, when we arrive, we can then, and then 
 only, be truly faid to live ; for this life is but a 
 kind of death, the miferies whereof I could 
 paint, if it were feafonable j but, to be fure, it 
 was moft juftly called a life of tbe greatefi mi- 
 fery (g) by Dionyfius the Areopagite, or who- 
 ever was the author of that book, that goes un- 
 der his name. 
 
 And indeed, young Gentlemen, I am of 
 opinion, that fuch a view, and meditation of 
 death, will not be unfuitable, or improper, even 
 for you, though you are in the prime of life, 
 and your minds in their full vigour -, nay, I 
 would gladly hope, you yourfelves will not 
 imagine it would, nor be at all offended at me, 
 as if, by mentioning that inaufpicious word un- 
 feafonably, I difturbed your prefent joy, drew 
 a kind of black cloud over this bright day of 
 feftivity, or feemed to mix among your laurels, 
 a branch of the hated cyprefs. For a wife 
 man would not willingly owe his joy to mad- 
 nefs, nor think it a pleafure, foolimly to forget 
 the fituation of his affairs. 
 
 The wife man alone feels true joy, and real 
 wifdom is the attainment of a Chriftian only, 
 
 (g) 
 
 who
 
 EXHORTATION VII. 333 
 
 who bears with life, but hopes for death ; and 
 pafTes through all the ftorms and tempefts of the 
 former with an undaunted mind, but with the 
 moft fervent wifhes looks for the latter, as the 
 fecure port, and the fair havens (h) in the 
 higheft fenfe of the expreflion ; whofe mind is 
 humble, and, at the fame time, exalted, nei- 
 ther depending upon foreign, that is, external 
 advantages, nor puffed up with his own 5 and 
 neither elevated nor deprefled by any turns or 
 viciflitudes of fortune. 
 
 He is the wife man, who relimes things as 
 they really are ; who is not, with the common 
 fort of mankind, that are always children, ter- 
 rified by bugbears, nor pleafed with painted rat- 
 tles. Who has a greatnefs of foul, vaftly fupe- 
 rior to all fading and periihing things ; who 
 judges of his improvements by his life, and 
 thinks he knows every thing he does not covet, 
 and every thing he does not fear. The only 
 thing he defires, is the favour and countenance 
 of the Supreme King ; the only thing he fears, 
 is his difpleafure ; and, without doubt, a mind 
 of this caft muft, of neceffity; be the habitation 
 of conftant ferenity, exalted joy, and gladnefs 
 fpringing from on high. And this is the man, 
 that is truly pofTefled of that tranquillity and 
 
 bafft
 
 334 EXHORTATION VIL 
 
 happy difpofition of mind ( /), which the Philofo- 
 phers boaft of, the Divines recommend, but few 
 attain. And though he will neither willingly 
 fuffer himfelf to be called a philofdpher, nor a 
 philologer, yet he is, in reality, well verfed in 
 the things of God (k), and, by a kind of Divine 
 influence and inftruftion (/), has attained to the 
 light of pure and peaceable truth j where he 
 paffes his days in the greateft quietnefs and fc- 
 renity, far above the cloudy and ftormy regions 
 of controverfy and difputation. 
 
 If any of you has been thus inftructed, he has 
 certainly attained the higheft of all arts, and has 
 entered upon the moft glorious liberty, even be- 
 fore he hath received any Univerfity degree. 
 But the reft, though they are prefently to have 
 the title of Matter of Arts, ftill continue a filly, 
 fervile fet of men, under a heavy yoke of bon- 
 dage, whereby even their minds will be crampt 
 with oppreffive laws, far more intolerable than 
 any difcipline however fevere. None of you, 
 I imagine, is fo exceffively blinded with felf- 
 conceif (m), fo ignorant of the nature of things, 
 and unacquainted with himfelf, as to dream that 
 he is already a philofopher, or be puffed up with 
 an extravagant opinion of his own knowledge, 
 
 (/) fvQvpletv % yaXnw. (-0 
 
 '!} ./ia TwJ |M,o^a je} $%. (m) dv$H$ska. 
 
 becaufe
 
 EXHORTATION VIL 3.35 
 
 becaufe he has gone through the ordinary exer- 
 cifes at the Univerfity -, though, to fpeak the 
 truth, the philofophy, which prevails in the 
 fchools, is of a vain, airy nature, and more apt 
 to infpire the mind with pride, than to improve 
 it. As it is my earneft prayer, fo it is alfo the 
 object of .my hope, that you will retire from 
 this Seminary, with your minds excited to a 
 keen and wholefome thirft after true erudition, 
 rather than blown up with the wild-fire of 
 fcience, falfely fo called : And what, of all 
 other attainments, is of greateft confequence, 
 that you will leave us, deeply affected with the 
 mod ardent love of heavenly wifdom. What- 
 ever may be your fate, with refpect to other 
 things, it is my earneft requeft, that it be your 
 higheft ambition, and your principle ftudy, to 
 be true Chriftians ; that is, to be humble, meek, 
 pure, holy, and followers of your moft aufpi- 
 cious Captain, the Lamb, wherever he goeth ; 
 for he that followeth him fhall not walk in dark- 
 nefs, but be conducted, through the morning 
 light of Divine grace, to the meridian, and 
 never-ending brightnefs of glory. 
 
 Let us pray. 
 
 Eternal Father of mercies and of lights, the 
 pnly reft of the immortal fouls, which thou haft 
 
 created,
 
 336 EXHORTATION VII. 
 
 created, and their never-failing confolation : In- 
 to what by-paths of error do our fouls divert, 
 and to what dangers are they expofed on every 
 hand, when they ftray away from thee ? But, 
 while they keep within thy hiding place, O 
 moil high, they are fafe under the fhadow of 
 thy wings. O how happy are they, and how 
 well do they live, who pafs their whole lives 
 in that fecret abode, where they may conti- 
 nually refrefli themfelves with the delicious 
 fruits of thy love, and mew forth thy praife ! 
 where they may tafte and fee, that thou art good, 
 O Lord, and be thoroughly perfuaded of the irn- 
 menfe riches of thy bounty, which all our mife- 
 rics cannot exceed, nor our poverty exhauft; nay, 
 which the conftant effulion of them upon the 
 whole univerfe, and all its parts, cannot in the 
 leaft diminish. As for us, who are before thee, 
 the moft unworthy of -all thy creatures, yet, at 
 the fame time, the moft exceffively loaded 
 with all the inftances of thy goodnefs, can we 
 avoid crying out with the united voices of our 
 hearts, Let praife be afcribed to the Lord, be- 
 caufe he is good, and his mercy endureth for 
 ever. Who {hall declare the great and won- 
 derful works of God, who {hall {hew forth his 
 praife ? who ruleth by his power for ever, and 
 his eyes obferve the nations, that the rebel- 
 lious may not exalt themfelves -, who reftores 
 
 our
 
 EXHORTATION VII. 337 
 
 our fouls to life, and fuffers not our feet to be 
 moved. But, on the other hand, alas ! how 
 juftly may our fongs be interrupted with bit- 
 ter lamentations, that, under fuch ftrong and 
 constant rays of his bounty, our hearts are To cold 
 towards him ? O how faint and languid is our 
 love to him ! How very little, or near to no- 
 thing, is the whole of that flame, which we 
 feel within us, and, as that love fails within us, 
 we mifplace our affections upon the things a- 
 round us ; and as we follow vanity, we become 
 vain and miferable at the fame time. But may 
 thy Spirit, O Lord, whom we humbly and 
 earneftly beg of thee, defcending into our 
 hearts, infpire us thoroughly with life, vigour, 
 and celeftitl purity. 
 
 Pleafe to enlighten thy church throughout 
 the whole habitable world, and particularly in 
 thefe iflands, with the continued light of thy 
 countenance : if thou apply thy healing hand, 
 we fhall prefently be whole ; nor need we 
 look to any quarter for other remedies, than 
 thofe we have always found to be more 
 powerful than our moft obftinate diftempers. 
 Blefs this city, and this celebrated univeifity. 
 Grant, moft gracious Father, that the numbers 
 of youth, we fend out from it this day, and 
 every year, may be by thy effectual grace, con- 
 fecrated and devoted to thy fervice. Forbid, 
 Z we
 
 338 EXHORTATION VIII. 
 
 we pray thee, that they (hould either be the 
 means of fpreading pollution among thy peo- 
 ple, or fufter themfelves to be tainted with the 
 infeflion of a wicked world ; but let this foun- 
 tain of learning be continually enriched with 
 thy heavenly influences, that it may conftantly 
 fupply pure and limpid ftreams, for the welfare 
 and improvement of thy church and people, to 
 the glory of thy exalted name, through our 
 Lord Jefus Chrift ; to whom, with thee, and 
 the Holy Spirit, be honour, praife, and glory,, 
 world without end. Amen. 
 
 EXHORTATION VIII. 
 
 AMIDST thefe amufements, we are 
 unhappily lofing a day. Yet fome part 
 of the weight of this complaint is removed, 
 when we confider, that, while the greateft part 
 of mankind are buttling in crowds, and places 
 of traffick, or, as they would have us believe, 
 in affairs of great importance, we are trifling 
 our time more innocently than they. But what 
 ihould hinder us from doling this laft fcene in 
 a ferious manner, that is, from turning ouc 
 
 eyes
 
 EXHORTATION VIII. 339 
 
 eyes to more divine objects, whereby, though 
 we are fatigued with other matters, we may 
 terminate the work of this day, and the day it- 
 felf agreeably ; as the beams of the fun ufe to 
 give more than ordinary delight, when he is 
 near his feeing ? 
 
 You are now initiated into the philofophy, 
 fuch as it is, that prevails in the fchools, and, I 
 imagine, intend, with all poffible difpatch, tQ 
 apply to higher ftudies. But O! how pitiful 
 and fcanty are all thofe things, which belet us 
 before, behind, and on every fide ? The buft- 
 ling we oblerv^, is nothing but the hurrying of 
 ants eagerly engaged in their little labours. 
 The mind muft furely have degenerated, and 
 forgotten its original as effectually, as if it had 
 drunli of the river Lethe, if extricating itfelf out 
 of all thefe mean concerns and defigns, as fo 
 many fnares laid for it, and rifmg above the 
 whole of this vifible world, it does not return to 
 its Father's bofom, where it may contemplate 
 his eternal beauty, where contemplation will in- 
 flame love, and love be crowned with the pof- 
 feffion of the beloved object. But, in the con- 
 templation of this glorious object, how great 
 caution and moderation of mind is necenary, 
 that, by prying prefumptcuflv into his fecret 
 councils, or his nature, and rafciy breakin: nto 
 Z 2 "the
 
 340 EXHORTATION VIII. 
 
 the fanftuary of light (a), we be not quite in- 
 volved in darknefs? And, with regard to what 
 the infinite, independent , and neceffary exiftenf 
 Being (), has thought proper to communicate 
 to us concerning himfelf, and we are concerned 
 to know, even that is, by no means, to be ob- 
 fcured by curious, impertinent questions, nor 
 perplexed with the arrogance of difputation 5 
 becaule, by fuch means, inftead of enlarging 
 our knowledge, we are in the fair way to know 
 nothing at all j but readily to be received by 
 humble faith, and entertained with meek and 
 pious afFe&ions. And if, in thefe noticts of 
 him, that are communicated to us, we meet 
 with any thing obfcure, and hard to be under- 
 ftood, fuch difficulties will be happily got over, 
 not by perplexed controverlies, but by conftant 
 and fervent prayer. " He will come to under- 
 cc ftand, fays, admirably well, the famous Bi- 
 " (hop of Hippo (c), who knocks by prayer, 
 " not he, who, by quarrelling, makes a noife 
 " at the gate of truth ( d )." But what can we, 
 who are mortal creatures, underftand, with re- 
 gard to the inexpreffible Being, we nowlpeak of, 
 
 () ElJ T 
 
 () To; o1 W j Mi. 
 
 (r) St. Auguftine. 
 
 (</) Intelliget qui oran4o pulfat, non qui rixando obftrepit 
 
 ad oftium reritatis. 
 
 efpecially
 
 EXHORTATION VIII. 341 
 
 efpccially while we fojourn in thefe dark prifons 
 of clay, but only this, that we can by no means 
 comprehend him ? for though, in thinking of 
 him, we remove from our idea all fort of imper- 
 fection, and collect together every perceivable 
 perfection, and adorn the whole with the high- 
 ert titles, we muft, after all, acknowledge, that 
 we have faid nothing, and that our conceptions 
 are nothing to the purpofe. Let us therefore 
 in general acknowledge him to be the immove- 
 able Being, that moveth every thing ; the im- 
 mutable God, that changeth all things at his 
 pleafure ; the infinite and eternal fountain of 
 all good, and of all ex ftence, and the Lord and 
 fole Ruler of the world. 
 
 If you, then, my dear youths, afpire to ge- 
 nuine Chnftianity, that is, the knowledge of 
 God and divine things (^), I would have you 
 confider, that the mind muft firft be recalled, 
 and engaged to turn in upon itfelf, before it can 
 be raifed up towards God, according to that ex- 
 preflion of St. Bernard, " May I return from 
 " external things to thofe that are within my- 
 " felf, and from thefe again rife to thofe that 
 <c are of a more exalted nature (/ )." But the 
 
 (t) 
 
 (/) Ab exterioribus ad intsriora redeam, ab interioribus ad 
 
 fuperiora afcemlam. 
 
 Z 3 greateft
 
 342 EXHORTATI6N VHI. 
 
 greateft part of men live abroad, and are, truly, 
 Grangers at homej you may fooner find them 
 any where, than with themfelves. Now, is not 
 this real madnt is, and the higheft degree of 
 ink fibility ? Yet, after all, they feem to have 
 fornc reaibn in their madnefs, when th*y thus 
 flray away from themfelves, fince they can fee 
 no.hing within them, that, by its promifing 
 afpecl:, can give them pleasure or delight. Eve- 
 ry thing there is ugly, frightful, and full of 
 naftinefs, which they 'would rather be ignorant 
 of, than be at the pains to purge away ; and 
 therefore prefer a flothful forgetfulnefs of their 
 mifery, to the trouble and labour of regaining 
 happinefs. But how prepoflerous is the moft 
 diligent ftudy, and the higheft knowledge, 
 when we neglect that of ourfelves ? The Ro- 
 man philofopher, ridiculing the grammarians 
 of his time, obferves, " that they enquired 
 ff narrowly into the misfortunes of UlyiTes, but 
 (t were quite ignorant of their own (g)." The 
 fentiments of a wife and pious man are quite 
 different, and I wifh you may adopt them. It 
 is his principal care to be thoroughly acquainted 
 with himfelf, he watches over his own ways, 
 he improves and cultivates his heart as a garden, 
 nay, a garden confecrated to the King of Kings, 
 
 (g) Ulyffis mala explorant, ignorant fua. 
 
 who-
 
 EXHORTATION VIII. 343 
 
 who takes particular delight in it; he carefully 
 nurfes the heavenly plants and flowers, and 
 roots up all the wild and noxious weeds, that 
 he may be able to fay, with the greater confi- 
 dence, " Let my beloved come into his own 
 " garden, and be pleafed to eat of his fruits." 
 And when, upon this invitation, the great 
 King, in the fullnefs of his gocdnefs, defcends 
 into the mind, the fou! may then eafily afcend 
 with him, as it were, in a chariot of .fire, and 
 look down upon the earth, and all earthly 
 things, with contempt and difdain : " Then ri- 
 " fing above the rainy regions, it fees the 
 " ftorms falling beneath its feet, and tramples 
 " opon the hidden thunder (&)." 
 
 Let us pray. 
 
 Whatever fans/action we look for without 
 thee, O Heavenly Father, is mere delufion and 
 vanity ; yet, though we have fo often experi- 
 enced this, we have not, to this day, learned 
 to renounce this vain and fruitlefs labour, that 
 we may depend upon thee, who alone can give 
 full and compleat fatisfaclion to the fouls of 
 men. We pray, therefore, that, by thy Al- 
 
 (b) Celfior exurgens pluviis nimbofq, cadentes, 
 Sub pedibus cernehs, & cceca tonitrua caleans. 
 
 Z 4 mighty
 
 344 EXHORTATION VIII. 
 
 mighty hand, thou would fo effectually join 
 and unite our hearts to thee, that they may 
 never be feparated any more. How unhappy 
 are they who fbrfake thec, and whofe hearts 
 depart from thy ways ? They (hall be like 
 fhrubs in the defart, they fhall not fee when 
 good cometh, but dwell in a parched and barren 
 land. BlefTed, on the contrary, is he, who 
 hath placed his confidence in thee ; he (hall be 
 like a tree planted by the rivers of water, he 
 fhall not be afraid when heat cometh, nor be 
 uneafy in the time of drought. Take from us, 
 O Lord, whatever earthly enjoyments thou 
 fhalt think proper; there is one thing will abun- 
 dantly make up all our lofles, let Chrift dwell 
 in our hearts by faith, and the rays of thy favour 
 continually refrefh us in the face of this thine 
 Anointed ; in this event, we have nothing more 
 to afk, but, with grateful minds, mall for ever 
 celebrate thy bounty, and all our bones mall fay, 
 Who is like unto thee, O Lord, who is like unto 
 thee ? 
 
 Let thy church be glad in thee, and all in 
 this nation, and every where throughout the 
 world, that regard and love thy name ; by the 
 power and efficacy of the gofpel, may their 
 number be daily augmented, and let the gifts of 
 thy grace be alfo encreafed in them all. Blefs 
 this univerfity $ let it be like a garden watered 
 
 by
 
 VALEDICTORY ORATION. 345 
 by thy heavenly hand, that thy tender (hoots 
 may grow, and in due time produce abundant 
 fruit, to the eternal honour of thy moft glorious 
 name, through our Lord Jefus Chrift. Amen. 
 
 VALEDICTORY ORATION. 
 
 THOUGH this, I imagine, is the laft 
 addrefs I mall ever have occafion to 
 make to you, I will not detain you long from 
 your ftudies, nor encroach on the time allowed 
 you for recreation. This is, to be fure, the 
 firft time that Tome of you have heard me ; but 
 I have a great many others to bear witnefs of 
 the conftant defign of all my difTertations in 
 this place. They will teftify, that the inten- 
 tion of all my difcourfes was, " that the form 
 of found words (a}" that is, the Chriftian 
 dodtrine, and confequently the fear and love of 
 God, might not only be impreffed, but alfo en- 
 graven upon your hearts in lading and indelible 
 
 hoya* T^wO-. 
 
 characters ;
 
 346 VALEDICTORV ORATION. 
 characters j and that you might not only admif 
 as a truth, but alfopay the higheft regard to this 
 indifputable maxim, " that piety and religion is J 
 " the only real good among men ()." More- 
 over, that your minds might be the lefs incum- 
 bered in their application to this grand ftudy of 
 religion, and the more expeditious in their pro- 
 grefs therein, I conftantly endeavoured, with 
 all poffible warmth, to divert you from thofe 
 barren and thorny queftions and difputes, that 
 have infected the whole of theology: and this 
 at a time, when the greateft part of divines and 
 profeflbrs, and thofe of no fmall reputation, en- 
 gaging furioufly in fuch controverfies, { have 
 " fplit into parties, and unhappily divided the 
 " whole world (c)." It was my conftaht prac- 
 tice to efta'blifh thofe great and uncontroverted 
 articles of our holy religion, which are but few 
 and clear ; fome part whereof are confirmed by 
 the common conferit of nations, and of all the 
 human race j and all the reft by the unanimous 
 voice of the whole Chriftian world. Of the 
 firft fort are thofe We have often advanced irt 
 treating of the being and perfections of the one 
 fupreme and eternal Principle, and the produc- 
 tion of all things by him; the continual prefer- 
 
 () o-n s xj pom It otvO^Voff e 
 (c) rx|xTa, xj xo<rpto o>.o> ri^r 
 
 vation
 
 VALEDICTORY ORATION. 347 
 vation and governm; i of the world by bis Pro- 
 vidence; the law of Cod given to mankind, and 
 the rewards and punifhments annexed to it. 
 The other clafs of the orand articles of religion 
 are indeed peculiar to Chriftian Philofophy, but 
 believed in common by all the profeflbrs of that 
 religion. Thefe are the great foundations of our 
 faith, and of all our hope and joy, with regard 
 to the incarnation of the Son of God, his death 
 and refurreclion for the deftruclion of fin, 
 and confequently of death ; his afcenlion into 
 the higheft heavens with that fame flefh of 
 ours, in which he died, and his exaltation 
 there above all ranks of angels, dominions, 
 and thrones, &c. j whence we expect he 
 will return in great glory, in that v day, when 
 he will be glorious in all his faints, and admi- 
 red in thofe that believe. As many therefore 
 as defire to receive him in this his laft mani- 
 feftation, with joy and exultation, mud of 
 neceffity be holy, and, in conformity to their 
 mod perfed and glorious Head, fober, pious, 
 Upright, and live in full contempt of this perill- 
 ing tranfitory world, their own mortal fiefh, and 
 the fordid pleafures of both : in a word, all the 
 enjoyments, which the mean and fervile admire, 
 they muft trample under foot and defpife. For 
 whoever will drive for this victory, and drive 
 fo as at laft to obtain it, the Lord will own him 
 
 for
 
 348 VALEDICTORY ORATION. 
 for his fervant, and the great Matter will acknow- 
 ledge him for hisdilciple. He will attain a like- 
 nefs to God in this earth, and, after a (hort con- 
 flict, will triumph in the divine prefence for ever. 
 Thefe are the doctrines, which it is our intereft 
 to know, and in the obfervation of which our 
 happinefs will be fecured. To thefe you will 
 turn your thoughts, young Gentlemen, if you 
 are wife ; nay, to thefe you ought to give due 
 attention, that you may be wife : thefe phan- 
 toms, we catch at, fly away ; this fliadow of a 
 life, we now live, is likewife on the wing. 
 Thofe things, that are without the verge of 
 fenfe, and above its reach, are the only folid 
 and lafting enjoyments. Why are ye fond 
 " of thefe earthly things, fays St. Bernard, 
 " which are neither true riches, nor are they 
 C yours ? If they are yours, continues he, take 
 <{ them with you (d)." And Ladtantius admi- 
 rably well obferves, that " whoever prefers the 
 cc life of the foul, muft, of neceffity, defpife 
 ' that of the body ; nor can he afpire to the 
 c higheft good, unlefs he defpife advantages of 
 " an inferior kind. For the all-wife God did 
 " not chufe, that we mould attain to immor- 
 <e tality in a foft indolent way, but that we 
 
 (J) Quid terrena hzec ampleftimini, quae nee verse divitias 
 font, nee veftrae ? Si veftrse funt, tollite vobifcum. 
 
 " mould
 
 VALEDICTORY ORATION. 348 
 ' mould gain that incxprefTible reward of cter- 
 " nal life with the higheft difficulty, and feve- 
 <l reft labour (e)." And, that you may not be 
 diicouraged, remember the great Redeemer of 
 fouls, your exalted Captain, hath gone before 
 you, and we have to do with an enemy already 
 conquered. Let us only follow him with cou- 
 rage and activity, and we have no ground to 
 doubt of victory. And indeed it is a victory 
 truly worthy of a Chriftian, to fubdue the bar- 
 barous train of our appetites, and fubjcct them 
 to the empire of reafon and religion ; while, on 
 the other hand, it is the moft fliameful bon- 
 dage to have the more divine part of our com- 
 petition meanly fubjected to an ignoble earthly 
 body. Now, this victory can only be fecured 
 by ftedfaft believing, vigorous oppofition to our 
 fpiritual enemies, unwearied watching, and in- 
 ceffant prayer. Let prayer be not only the key 
 that opens the day, and the lock that (huts out 
 the night 5 but let it be aHb, from morning to 
 night, our ftaffand ftay in all our labours, and to 
 enable us to go chearfully up into the mount of 
 
 (e) Quifquis animze vitam maluerit, corporis vitam contem- 
 nat neceffe eft, nee aliter afpirare ad fummum poterit bonum, 
 nifi quae funt imadefpexerit. Noluit enim fapientiifimus Deus, 
 nos immortalitatem delicate ac molliter afTequi, fedadillud 
 vitac eternse inenarrabile praemium fumma cum difficultate, & 
 magnis laboribus pervenire. 
 
 God.
 
 VALEDICTORY ORATION, 
 God. Prayer brings confolation to the Ian- 
 guiming foul, drives away the devil, and is the 
 great med.um,, whereby all grace and peace is 
 communicated to us. With regard to your 
 reading, let it be your particular care to be fa- 
 miliarly acquainted with the Sacred Scriptures 
 above all other books whatever j . for from 
 thence you will truly derive light for your di- 
 rection, and facred provilions for your fupport 
 OD your journey. In fubordinatbn to thefe you 
 may alfo ufe the writings of pious men that are 
 agreeable to them j for thefe alfo you may im- 
 prove to your advantage, and particularly that 
 little book of a. Kempis, Of the Imitation of 
 thrift (/), <fi fince the fum and fubftance of 
 << religion confifts in imitating the Being that 
 " is the object of your wor(hip (g)" 
 
 May our dear Redeemer Jefus imprefs upon 
 your minds a lively reprefentation of his own 
 meek and immaculate heart, that, in that great 
 and lad day, he may, by this mark, know you 
 to be his, and, together with all the reft of his 
 fealed and redeemed ones, admit you into the 
 manfions of eternal blifs. Amen. 
 
 (/} De imitatione ChrUlj. 
 
 (#) Svimma religionis eft imitari quern colis. 
 
 T 
 
 Let
 
 ORATION. 351; 
 Let its pray. 
 
 Eternal Creator, and fupreme Governor of 
 ihe world, fongs of praife are due to thee in 
 Zicn 3 nay, as thou art infinitely fuperior to all 
 our fongs and hymns, even filence in Zion re- 
 dounds to thy praife. Let the foeieties of an- 
 gola be rather employed in finging thy praifes ; 
 hut let us, with filence and aftoniihment, fall 
 down at the footftool of thy throne, while they 
 are taken up in the repetition of their celebrated 
 doxology, Holy y holy, holy, Lord God of Ho ft s, 
 who filieft heaven and earth with thy glory ! 
 But O that we had within us proper powers for 
 exalting that moft facred name! that name, 
 which, according to their meafure, is celebrated 
 by ail the parts of this vifible world, which fur- 
 round us, the heavens, the ftars, the winds, the 
 rivers, the earth, the ocean, and all the crea- 
 tures therein. Thou furely didft at firft im- 
 plant in us fouls, and powers for this purpofe, 
 fuperior to the reft of the vifible creation j as 
 we were then not only qualified to offer thee 
 praifes. founded on the rational conviction 
 of our minds, and animated by the affec- 
 tions of our hearts - y but alfq capable of pro- 
 nouncing more articulately even the praifes that 
 refult from all the reft cf thy vifible works.
 
 VALEDICTORY ORATION. 
 But, alas ! thefe heavenly fouls, thefe principles 
 proceeding from a divine original, we have moft 
 deeply immerfed in mire and dirt, nor is any 
 hand able to extricate them out of this mud, 
 or cleanfe them from their pollution, but thine. 
 O moft exalted and bountiful Father, if thou 
 wilt gracioufly pleafe to grant us this grace and 
 favour, we {hall then offer thee new longs of 
 praife as incenfe, and ourfelves thus renewed 
 as a burnt offering : and all the reft of our time 
 in this world we fhall live, not to ourfelves, 
 but wholly to him, who died for us. 
 
 May thy church, throughout the whole 
 earth, and efpecially in thefe 'Hands, .be f.ip- 
 ported by thy moft puweiful hand, and con- 
 tinually be made to rejoice in the lighc of thy 
 gracious countenance. Let our King be joyful 
 in thee, and, as he depends upon thy bounty, 
 let him never be moved ; let his throne be efta- 
 blimed in piety and righteoufnefs, and let peace, 
 and the gofpel of peace, be the conftant bleffings 
 of his kingdoms, through Jefus Chrift our Lord; 
 to whom, with thee, and the Holy Spirit, be 
 praife, honour, and glory, for now, and ever 
 more. Amen. 
 
 FINIS.
 
 
 RULES and INSTRUCTIONS 
 
 FOR A 
 
 HOLY LIFE. 
 
 ALSO 
 
 LETTERS 
 
 To the SYNOD of 
 
 Glafgow and Dumblain, 
 
 Taken from Authentick COPIES, with fome 
 others taken from the Author's Originals. 
 
 A a

 
 (355) 
 
 RULES and INSTRUCTIONS 
 
 FOR A 
 
 HOLY LIFE. 
 
 FOR difpofing you the better to obferve 
 thefe rule^, and profit by them, be pleafed 
 to take the following advices. 
 
 I. Put all your truft in tbe fpecial and fingular 
 mercy of God, that he for his mercy's fake, and 
 of his only goodnefs, will help and bring you to 
 perfection ; not that abfolute perfection is attain- 
 able here, but the meaning is to high degrees of 
 that fpiritual and divine life which is always 
 growing, and tending towards the abfolute per- 
 fection above ; but in fome perfonscomes nearer 
 to that, and rifeth higher even here, than in the 
 moft. If you, with hearty and fervent defire, 
 do continually wifh and long for it, and with 
 moft humble devotion, daily pray unto God, and 
 call for it, and with all diligence do bufily labour 
 A a 2 and
 
 Rules and Infiru&ions 
 and travel to come to it, undoubtedly it mall 
 be given you ; for you moft not think it fufficient 
 to ufeexercifcs, as though they had fuch virtues 
 in them, that of themfelves alone, they could 
 make fuch as do ufe them, perfect ; for neither 
 (hofe, nor any other, whatever they be, can of 
 themfelves (by their ufe only) bring unto per- 
 fection. But our merciful Lord God, of his own 
 gbodnefs (when you feek with hearty defines and 
 fervent fighings) maketh you to find it: when you 
 aflt daily with devout prayer, then he giveth it to 
 you j and when you continually, with unwearied 
 labour and travel, knock perfeveringly, then he 
 doth mercifully open unto you : and becaufe that 
 thofe exercifes do teach you to feek, afk, and 
 knock, yea they are none other but very devout 
 petitions, feekings, and fpiritual pulfations for the 
 merciful help of God j therefore they are very 
 profitable means to come to perfection by God's 
 grace. , 
 
 2. Let no particular exercife hinder your pub- 
 lick and ftanding duties to God and your neigh- 
 burs, but for thefe rather intermit the other for a 
 time, and then return to them as foon as you can. 
 
 3. If in time of your fpiritual exercife, you find 
 yourfelf drawn to any better; or to as good a con- 
 templation as that is, follow the tract of that good 
 motion fo long as it mall laft. 
 
 4.A1-
 
 for a Holy Life. 357 
 
 4. Always take care to follow fuch exercifes, 
 of devout thoughts, withal putting in practice 
 fuch leflbns as they contain and excite to. 
 
 5. Though at firft ye feel no fweetnefs in fuch 
 exercifes, yet he not clifcouraged, nor induced to 
 leave them,but continue in them faithfully, what- 
 foever pain or fpiritual trouble ye fee!, for doing 
 them for God and his honour, and finding none o- 
 ther prefent fruit, yet you (hall have an excellent 
 reward for your diligent labour and your pure in- 
 tentions : and let not your falling fhort of thefe 
 models and rules, nor your daily manifold im- 
 perfections and faults, difhearten you ; but con- 
 tinue ftedfaft in your defires, purpofes and en- 
 deavours, and ever afk the beft, aim at the beft, 
 and hope the beft, being forry that you can do no 
 better, and they mall be a rnoft acceptable 
 facrifice in the fight of God, end in due time you 
 Jhall reap if you faint not : and of all fuch in- 
 ftructions, let your rule be to follow them as much 
 as you can ; but not too fcrupuloufly, thinking 
 your labour loft if you do not exactly and ftrictly 
 anfwer them in every thing ; purpofe ftill bet- 
 ter, and by God's grace all mall be well. 
 
 A a 3 SECT.
 
 358 Rules and 
 
 SECT. I. 
 
 Rule i. Exercife tfyfclf in the knowledge 
 and deep confederation of our Lord God, calling 
 humbly to mind how excellent and incompre- 
 henfible he is -, and this knowledge malt thou 
 rather endeavour to obtain . by fervent defire 
 and devout prayer, than with high ftudy and 
 outward labour: It is the fingular gift of God, 
 and certainly very precious. Pray then, 
 
 2. " Myft gracious Lord, whom to know is 
 <c the very blifs and felicity of man's foul, and 
 <e yet none c <n know thee, unlefs thou wilt open 
 <c and {hew thyfelf unto him, vouchfafe of thy 
 *' infinite mercy now and ever to enlighten my 
 " heart and mind to know thee, and thy moft 
 <{ holy and perfect will to the honour and glory 
 V of thy name. Amen" 
 
 3. Then lift up thy heart to confider (not with 
 too great violence, but fobriety) the eternal and 
 infinite power of God, who created ail things by 
 his excellent wifdorri j his unmeafurable good- 
 tiefs, and incomprehenfible love, for he is very 
 and only God, moft excellent, moft high, moft 
 glorious, the everlafting and unchangeable 
 goodnefs, an eternal fubftance, a charity infi- 
 pite, fo excellent and ineffable in himfelf, that 
 all dignity, perfection and goodnefs that is poffi- 
 
 blc
 
 for a Holy Life. 359 
 
 t>le to be fpoke or thought of, cannot fufficient- 
 ly exprefs the fmalleft part thereof. 
 
 -4. Confider that he is the natural place, the 
 center, and reft of thy foul : if thou then think 
 of the moft blefled Trinity, mufe not too much 
 thereon, but with devout and obedient faith, 
 meekly and lowly adore and worfhip. 
 
 5. Confider Jefus, the Redeemer and Hufband 
 of thy foul, and walk with him as becomes achafte 
 fpoufe, with reverence and lowly (hamefulnefs, 
 obedience and fubmifTion. 
 
 6. Then turn to the deep, profound con- 
 fideration of thyfelf, thine own nothingnefs, 
 and thy extreme defilement and pollution, thy 
 natural averfion from God, and that thou muft 
 by converiion to him again, and union with him, 
 be made happy. 
 
 7. Confider thyfelf and all creatures as nothing 
 in comparifon of thy Lord, that fo thou mayeft 
 not only be content, butdefirousto be unknown, 
 or being known, to be contemned and defpifed 
 of all men, yet without thy faults or defervings, 
 as much as thou canft. 
 
 8. " O God, infufe into my heart thy hea- 
 " venly light and blefled charity, that I may 
 " know and love thee above all things; and a- 
 <c bove all things loath and abhor myfelf. Grant 
 <{ that I may be fo ravifhed in the wonder and 
 [' love of thee, that I may forget myfelf, and 
 A a 4 all
 
 360 Rules and Inflruflions 
 
 " all things j fed neither profperity nor ad- 
 " verfity, may not fear, to fuffer all the pains 
 " of this world, rather than to be parted and 
 " pulled away from thee, whofe perfections in- 
 cc finitely exceed all thought and underfianding. 
 ? c O ! let me find thee more inwardly and ve- 
 " rily prefent with me, than I am with myfelf, 
 tf and make me mod circumfpect how I do ufe 
 " mvfelf in the prefence of thee, my holy Lord." 
 
 " Caufe me alway to remember how ever- 
 " lading and con (Ian t is the love thou beared 
 ". towards me, and fuch a charity and continual 
 " care as tho' thou hidft no more creatures in 
 " heaven or earth befides me. What am I ? 
 c< a vile worm and filth." 
 
 9. Then afpire to a great contrition for thy 
 fins, and hatred of them, and abhorring of 
 thyfelf for them, then crave pardon in the blood 
 of Jefus Chrid, and then offer up thyfelf, foul 
 and body, an oblation or facrifice in and through 
 him, as they did of old, laying wood on the altar, 
 and then burning up all j fo this {hall be a 
 faciifice of fweet favour, and very acceptable to 
 God. 
 
 jo. Offer all that thou haft, to be~ nothing, to 
 ufe nothing of all that thou haft about thee, 
 and is called thine, but to his honour and 
 glory : and refolve through his grace, to ufe all 
 the powers of thy foul, and every member of 
 
 thy
 
 jor a Holy Life. 361 
 
 thy body, to his fervice, as formerly thou haft 
 done to fin. 
 
 n. Confider the paffion of thy Lord, how 
 he was buffeted, fcourged, reviled, flretched 
 with nails on the crofs, and hung on it three 
 long hours, fuffered all the contempt and fhame, 
 and all the inconceivable pain of it, for thy fake. 
 
 12. Then turn thy heart to him, humbly 
 <c faying, Lord Jefus, whereas I daily fall, and 
 ." am ready to fin, vouchfafe me grace as oft as I 
 <c -(hall, to rife again ; let me never prefume, 
 " but always mod meekly and humbly acknow- 
 " ledge my wretchednefs and frailty, and re- 
 " pent, with a firm purpofe to amend ; and 
 " let me not defpair becaufe of my great frailty, 
 " but ever truft in thy moft loving mercy, and 
 V readinefs to forgive." 
 
 SECT. If. 
 
 1. Thou flialt have much to do in mortifying 
 of thy five fenfes, which muft be all mut up in 
 the crucified humility of Jefus Ciuift, and be, as 
 they were, plainly dead. 
 
 2. Thou mufl now learn to have a continual 
 eye inwardly to thy foul, and fpiritual life, as 
 thou haft ufed heretofore to have all thy mind 
 and regard to outward pleafure and worldly 
 fhings. 
 
 3. Thou
 
 362 Rules- and Inftrutfions 
 
 3. Thou muft fubmit and give thyfelf up un* 
 to the difcipline of Jefus, and become his fcho-r 
 Jar, refignihg and compelling thyfelf altogether 
 to obey him in all things ; fo that thy willing 
 and nil ling, .thou utterly and perfectly do caft 
 away from thee, and do nothing without his 
 licence : at every word thou wilt fpeak, at eve- 
 ry morfel thou wilt eat, at every ftirring or 
 moving of every article or member of thy body, 
 thou muft afk leave of him in thy heart, and 
 afk. thyfelf whether having fo done, that be ac- 
 cording to his will, and holy example, and with 
 fincere intention of his glor'y. Hence, 
 
 4. Even the mod necefT ry actions of thy 
 life, though lawful, yet muft thus be offered 
 i;p with a true intention unto God, in the union 
 of the rnoft holy works, and blefled merits of 
 Chrift, faying, < Lord Jefus, bind up in the 
 " merits of thy bleiTed fenfes, all my feeling 
 <e and fenfation, and all my wits and fenfcs, that 
 <: I never hereafter ufe them to any fen- 
 " fuality!" 
 
 5. Thus labour to come to this union and 
 knitting up of thy fenfes in God and thy Lord 
 Jefus, and remain fo faft to the crofs, that thou 
 never part from it, and ftill behave thy body 
 and all thy fenfes as in the prefence of thy Lord 
 
 , and com-mit all things to the moft trufty 
 
 providenc?
 
 for a Hcty Life. 363 
 
 providence of thy loving Lord, who will then 
 order all things delectably and fweetly for thee ; 
 reckon all things betides for right nought, anc) 
 thus mayft thou come unto wonderful illumina- 
 tions, and fpiritual influence from the Lord thy 
 God. 
 
 6. If for his love, thou canft crucify, re- 
 nounce and forfake perfectly thyfelf and all 
 things; thou muft fo crucify thyfelf to all things, 
 and love and defire God only, with thy care and 
 whole heart, that in this rnoft ftedfaft and (bong 
 knot and union unto the will of God, if he 
 would create hell in thee here, ihon mighteft 
 be ready to offer thyfelf, byhis grace, for hise- 
 ternal honour and glory, to furTer it, and that 
 purely for his will and pleafure. 
 
 7. Thou muft keep thy memory clean and 
 pure, as it were a wedlock -chamber, from all 
 ftrange thoughts, fancies and imaginations; and 
 it muft be trimmed and adorned with holy 
 meditations and virtues of Chrift's holy crucified 
 life and paffion, that God may continually ancj 
 ever reft therein. 
 
 PRAYER. 
 
 8. {< Lord, inftead of knowing thee, I have 
 <c fought to know wickednefs and fin ; and 
 f f whereas my will and defire were created tq 
 
 " love
 
 364 Rules and Inft 
 
 " love thee, 1 have loft that love, and declined 
 cfx to the creatures j while my memory ought 
 11 to be filled with thee, I have painted it with 
 { the imagery of innumerable fancies, not only 
 " of all creature?, but of all finful wickednefs. 
 " Oh ! blot out thefe by thy blood, and imprint 
 " thine own blefled image in my foul, blefled 
 '* Jefus, by that blood that iffued out from 
 ' thy moft loving heart, when thou hangedft 
 <' on the crofs ; fo knit my will to thy moft 
 *' holy will> that I may have no other will but 
 " thine, and may be moft heartily and fully 
 " content with whatfoever thou wilt do to me 
 " in this world j yea, if thou wilt, fo that I 
 tf hate thee not, nor fin againft thee, but retain 
 * c thy love, make me fuffer the greateft pains." 
 
 SECT. III. 
 
 Rule i. Exercife thyfelf to the perfect abne- 
 gation of all things which may let or impede 
 this union;, mortify in thee every thing that is 
 not God, nor for God, or which he willeth 
 and loveth not : refigning and yielding up to 
 the high pleafure of God, all love and affeclion 
 for tranfitory things ; defire neither to have nor 
 nor beftow or give them, but only 
 
 for
 
 for a Holy Life. 365 
 
 for the pure love and honour of God : put a- 
 way fuperfluous and unneceflary things, and 
 affect not even things necelTary. 
 
 2. Mortify all affection to, and feeking of 
 thyfelf, which is fo natural to men, in all the 
 good they defire, and in all the good they do, 
 and in all the evil they fuffer ; yea, by the in- 
 ordinate love of the gifts and graces of God, in- 
 flead of himfelf, they fall into fpiritual pride, 
 gluttony and greedinefs. . 
 
 3. Mortify all affection to and delegation in, 
 meat and drink, and vain thoughts and fancies, 
 which though they proceed not to confent, yet 
 they defile the foul, and grieve the Holy Ghoft, 
 and do great damage to the fpiritual life. 
 
 4. Imprint on thy heart the image of Jefus 
 crucified, the impreffions of his humility, po- 
 verty, mildnefs, and all his holy virtues ; let 
 thy thoughts of him turn into affection, and thy 
 knowledge into love, for the love of God doth 
 moft purely work in the mortification of nature; 
 the life of the fpirit purifying the higher powers 
 of the foul, begets the folitarinefs and departure 
 from all creatures, and the influence and flowing 
 into God. 
 
 5. Solitude, filence, and the ftrait keeping of 
 the heart, are the foundations and grounds of a 
 fpiritual life. 
 
 6 Do
 
 3 66 Rules and InftruStiobs 
 
 6. Do all thy necelTary and outward works 
 without any trouble or carefulnefs cf mind, and 
 bear thy mind amidft all, always inwardly lifted 
 up and elevated to God, following always more 
 the inward exerciie of love, than the outward 
 acts of virtue. 
 
 7. To this can no man come unlefs he be rid 
 and delivered from all things under God, and 
 be fo fwallowed up in God, that he can con- 
 temn and defpife himfelf and all things ; for the 
 pure love of God maketh the fpirit pure and 
 iimple, and fo free, that without any pain and 
 labour, it can at all times turn and recollect it- 
 felfin God. 
 
 8. Mortify all bitternefsof heart towards thy 
 neighbours, and all vain complacency in thyfelf, 
 all vain-glory and defire of efteem, in words 
 and deeds, in gifts and graces. To this thou 
 {halt come by a more clear and perfect know- 
 ledge and confideration of thy own vilenefs; 
 and by knowing God to be the fountain of all 
 grace and goodnefs. 
 
 9. Mortify all affection towards inward, fen- 
 fible, fpiritual delight in grace, and the follow- 
 ing devotion with fenfible fweetnefs in the lower 
 faculties or powers of the foul, which are no- 
 ways real fandtity and holinefs in themfelves, 
 but certain gifts of God to help our infirmky. 
 
 10 Mor-
 
 for a Holy Life. 367 
 
 1 o. Mortify all curious inveftigation or fearer^ 
 all Speculation and knowledge of unnecefTary 
 things, human or divine ; for the perfect life 
 of a Chriftian confifleth not in high knowledge^ 
 but profound meeknefs ; in holy Simplicity, and 
 in the ardent love of God ; wherein we ought 
 to defire to die to all affection to ourfelves, and 
 all things below God ; yea, to fuftain pain and 
 dereliction, that we may be perfectly knit and 
 united to God, and be perfectly fwallowed up 
 in him. 
 
 1 1 . Mortify all undue fcrupuloufnefs of con- 
 fcience, and truft in the goodnefs of God ; for 
 our doubting and fcruples oft-times arife frorri 
 inordinate felf-love, and therefore vex us j they 
 do no good, neither work any real amendment 
 in us ; they cloud the foul, and darken faith, 
 and cool love, and it is only the ftronger beams 
 of thefe that can difpel them, and the Wronger 
 that faith and divine confidence is in us, and the 
 hotter divine love is, the foul is fo much the 
 more excited and enabled to all the parts of holi- 
 nefs, to mortifications of paffions and lufts, to 
 more patience in adverfity, and to more thank- 
 fulnefs in all eftates. 
 
 12. Mortify all impatience in all pains and 
 troubles, whether from the hands of God or 
 men, all defire of revenge, all refentmcnt of in- 
 juries,
 
 368 Rules and 
 
 juries, and by the pure love of God, love thy very 
 
 perfecutors as if they were thy deareft friends. 
 
 13. Finally, mortify thy own will in all 
 things, with full refignation of thyfelf to fuffer 
 all dereliction on outward and inward, all pain, 
 and prefiures, and defolations, and that for the 
 pure love of God : for from felf-love, and felf- 
 will, fpring all fin, and all pain. 
 
 A PRATER. 
 
 14. " Oljefus, my Saviour, thy blefled 
 " humility ! imprefs it on my heart, make me 
 ' moft fenfible of thy infinite dignity, and of 
 <c my own vilenefs, that I may hate myfelf as a 
 " thing of nought, and be willing to be defpifed, 
 <f and trodden upon by all, as the vileft mire of 
 " the ftreets, k that I may ftill retain thefe words, 
 " I AM NOTHING, I HAVE NOTHING, 
 I CAN DO NOTHING, AND I DESIRE 
 NOTHING BUT ONE." 
 
 SECT. IV. 
 
 i. Never do any thing with propriety and 
 fingular affedtion, being too earneft, or too 
 much given to itj but with continual meek- 
 nefs of heart and mind, lie at the foot of God, 
 and fay, <e Lord, I defire nothing, neither in 
 
 " myfelf
 
 for a holy Life. 369 
 
 *' myfelf nor in any creature, fave only to 
 " know and execute thy bleffed will (faying 
 " always .in thy heart) Lord, what wouldeft 
 " thou have me to do? transform my will into 
 " thine, fill full and fwallow up, as it were, 
 " my affections with thy love, and with an in- 
 " fatiable defire to honour thee, and defpife my- 
 feif." 
 
 2. If thou afpire to attain to the perfect: knit- 
 ting and union with God, know that it requi- 
 reth a ptrfect expoliation, and .denudation, or 
 bare nakednefs, and utter forfaking of all fin, 
 yea, of all creatures, and of thyfelf particularly : 
 even that' thy mind arid underftanding, thy af- 
 fections and defires, thy memory and fancy, be 
 made bare of all things in the world, and all fen- 
 fual pleasures in them, fo as thou wouldeft be 
 content that the bread which thou eateft, had 
 no more favour than a ftone, and yet for his 
 honour and glory that created bread, thou art 
 pleafed that it favoureth well : But yet from the 
 delectation thou feeleft in it, turn thy heart to 
 his praifes and love that made it. 
 
 3. The more perfectly thou liveft in the ab- 
 ftraction and departure, and bare nakednefs of 
 thy mind from all creatures, the more nakedly 
 and purely ihalt thou have the fruition of the 
 
 B b Lord
 
 370 Rules and Inftru&iom 
 
 Lord thy God, and (halt live the more heaven- 
 ly and angelical a life. Therefore, 
 
 4. Labour above all things, moft exaftly to 
 forfake all for him j and chiefly to forfake and 
 contemn thyfelf, purely loving him, and in a 
 manner forgetting thyfelf and all things, for the 
 Vehement burning love of him : thus thy mind 
 will run fo much upon him that thou wilt take 
 no heed what is fweet or bitter, neither wilt 
 thou confider time or place, nor mark one per- 
 fon from another, for the wonder and love of 
 thy Lord God, and the defire of his blefled will, 
 pleafure, and honour in all things; and wh#- 
 foever good thou doit, know and think that 
 God doth it, and not thoti. 
 
 5. Chufe always (to the bed of thy fkill) 
 what is moft to God's honour, and moft like 
 unto Chrift and his example, and moft profita- 
 ble to thy neighbour, and moft againft thy own 
 proper will, and leaft ferviceable to thy owff 
 praife and exaltation. 
 
 6. If thou continue faithful in this fpiritual 
 work and travel, God at length, without doubt, 
 will hear thy knocking, and will deliver thee 
 from all thy fpiritual trouble, from all the tumults, 
 noifeand incumbrance of cogitations and fancies, 
 and from all earthly affeclions, which thou 
 canft by no better means put away, than by 
 continual and fervent delire of the love of God. 
 
 7. Do
 
 for a Hoiy Life. 371 
 
 7. Do not at any time let or hinder his work- 
 ing, by following thine own will ; for, behold, 
 how much thou doft the more perfectly forfake 
 thine own will, and the love of thyfelf, and of 
 all worldly things, ib much the more deeply and 
 lafely fhalt thou be knit unto God, and increafe 
 5h his true and pure love: 
 
 IS E C T. V. 
 
 1. If thou fti'.l above all things feek that utli- 
 bn, thou muft transfund and pour thy whole will 
 Irito the high pleafure of God ; and whatfoeVer 
 befals thee, thou muft be without murmuring, 
 and retraction of heart, accepting it moft joyful- 
 ly for his love, whole will and work it is. 
 
 2. Let thy great joy and comfort evermore be, 
 to have his pleafure done in thee, though iri 
 pains, ficknefs, perfections, opprefllons, or 
 inward griefs and preflures of heart; coldnefs or 
 barrennefs of mind, darkening of thy will and 
 ienfes, or any temptations fpiritual or bodily: 
 
 3. L 7 nder any of thefe be always wary thou 
 turn not to finful delights, nor to fenfual and 
 carnal pleafures, nor fetthy heart on Vain things, 
 feeking comfort thereby, nor in any ways be idle, 
 but always as thou canft, compel and f'crce thy- 
 B b 2 iclf
 
 372 Rules and InftruSilons 
 
 felf to forne good fpiritual exercife or bodily 
 work ; and though they be then unfavoury to 
 thee, yet are they not the lefs, but the more 
 acceptable to God. 
 
 4. Take all affections as tokens of God's love 
 to thee, and trials of thy love to him, and pur- 
 pofes of kindnefs to inrich thee, and increafe 
 more plentifully in thee his bleffed gifts and 
 fpiritual graces, if thou perfevere faithfully unto 
 the end j not leaving off the vehement defire of 
 his love, and thy own perfection. 
 
 5. Offer up thyfelf wholly to him, and fix 
 the> point of thy love upon his moft bleffed in- 
 created love, and there let thy foul and heart 
 reft and delight, and be as it were refolved, and 
 melted moft happily into the bleffed God-headj 
 and then take that as a token, and be allured 
 by it, that God will grant thy lovely and holy 
 defire; then malt thou feel in a manner, no 
 difference betwixt honour and mame, joy and 
 forrow : but whatfoever thou perceiveft to ap- 
 pertain to the honour of thy lord, be it ever fo 
 hard and unpleafant to thyfelf, thou wilt hear- 
 tily embrace it, yea, with all thy might follow 
 and defire it ; yet when thou haft done what 
 is poffible for thee, thou wilt think thou haft 
 done nothing at all, yea, thou lhalt be afhamed, 
 and deteft thyfelf, that thou haft fo wretchedly 
 
 and
 
 for a holy Life. 373 
 
 and imperfectly ferved fo noble and worthy a 
 lord j and therefore thou wilt defire and endea- 
 vour every hour to do and fufTer greater and 
 more perfect things than hitherto thou haft done, 
 forgetting the things that are behind, and pref- 
 fing forward, &c. 
 
 6. If thou haft in any meafure attained to 
 love and abide in God, then mayeft thou keep 
 the powers of thy foul and thy fenfes, as it were, 
 fhut up in God, from gadding out to any world- 
 ly thing or vanity, as much as pofiible, wherq 
 they have fo joyfully a fecurity and fafenefs : 
 fatiate thy foul in him, and in all other things 
 (till fee his bieffed prcfence. 
 
 7. Whatfoever befalleth thee, receive it not 
 from the hand of any creature, but from him 
 alone, and render back all to him, feeking in all 
 things his pleafure, and honour, the purifyng 
 and fubduing thyfelf. What can harm thee, 
 when all muft firft touch God, within whom, 
 thou haft inclofed thyfelf ? 
 
 8. When thou perceivefl thyfelf thus Jtnit to 
 God, and thy foul more faft and joined nearer 
 to him, than to thine own body, then (halt 
 thou know his everkfting, and incomprehen- 
 fible, and ineffable goodnefs, and the true no- 
 blenefs of thy foul that came from him, and 
 was made to be re-uni;ed to him. 
 
 B b 3 9, If
 
 374 Rules and 
 
 9. If thou wouldfl afcend and come up tq 
 thy Lord God, thou mud climb up by the 
 wounds of his bleffed humanity, that remain as 
 it were for that ufe ; arid when thou art got up 
 there, thou wouldft rather fuffer death, than 
 willingly commit any fin. 
 
 10. Entering into Jefus, thou cafteft thyfelf 
 into an infinite lea of goodnefs, that more eafily 
 drowns and happily fwallows thee up, than the 
 ocean does a drop of water. Then {halt thou 
 be hid and transformed in him, and (halt often 
 be as thinking without thought, and knowing 
 without knowledge, and loving without love 
 comprehended of him whom thou canft not 
 comprehend. 
 
 SECT. VI. 
 
 1 . Too much defire to pleafe men mightily, 
 prejudgeth the pleafing of God. 
 
 2. Too great earneftnefs and vehemency, 
 and too greedy delight in bodily work and ex- 
 ternal doings, fcattereth and lofeth the tranquil- 
 lity and calmnefs of the mind. 
 
 3. Cad all thy care on God, and commit all 
 to his good pleafure j laud, and praife, and ap- 
 plaud him in all things fmall and great; for- 
 fake thy own will, and deliver up thyfelf freely 
 
 ancj
 
 for a boly Life. 
 and chearfully to the will of God, without re- 
 ferve or exception, in profperity and adverfiry, 
 iweet or lour, to have or to want, to live or to 
 die. 
 
 4. Unite thy heart from all things, and unite 
 it only to God. 
 
 5. Remember often and devoutly, the life 
 and paflion, the death and refurredtion of our 
 Saviour Jefus. 
 
 6. Deicant not on other mens deeds, but con- 
 fider thine own ; forget other mens faults, and 
 remember thine own. 
 
 7. Never think highly of thyfelf, nor defpife 
 any other man. 
 
 8. Keep filence and retirement as much as 
 thou canft, and through God's grace they will 
 keep thee from fnares and offences. 
 
 9. Lift up thy heart often to God, and'deflre 
 jn all things his affiftance. 
 
 10. Let thy heart be filled, and wholly taken 
 up with the love of God, and of thy neighbour, 
 and do all that thou doft in that fmcere charity 
 and love. 
 
 The fum is j 
 
 i. Remember always the prefence of God. 
 ,J2. Rejoice always in the will of God. And, 
 3. Direct all to the glory of God. 
 
 B b 4 SECT,
 
 376 Rules find Infract lens 
 
 S E C T. VII. 
 
 1. Little love, little truft ; but a great love 
 brings a great confidence. 
 
 2. That is a bleffed hope that doth not 
 .ilacken us in our duty, nor maketh us fecure, 
 .but increafeth both a chearful will, and gives 
 
 greater ftrength to mortification and all obe- 
 dience. 
 
 ..3. What needeil thou, or why travelled 
 thou about fo many things; think upon one, 
 defire and love one, and thou {halt find great 
 reft. Therefore, 
 
 4. Wherever thou be, let this voice of God 
 he ftill in thine ear, My fon, return inwardly to 
 thy heart, abftradt thyfelf from all things, and 
 mind me only. Thus, 
 
 5. With a pure mind in God > clean 'and bare 
 from the memory of all things, remaining un- 
 moveably in him, thou {halt think and defire 
 nothing but him alone ; as though there were 
 nothing elfe in the world but he and thou only 
 together ; that all thy faculties and powers being 
 thus recollected into God, thou mayeft become 
 p'h'e fpirit with him. 
 
 1 
 
 6. Fix thy mind on thy crucified Saviour, and 
 
 remember continually^his great meek'riefs, love 
 
 nnd obedience, his pure chaflity, his unfpeakable 
 
 ; \ * patience,
 
 for a loly Life. 377 
 
 patience, and all the holy virtues of his huma- 
 nity. 
 
 7. Think on his mighty power and infinite 
 goodnefs ; how he created and redeemed thee, 
 how he juftifieth thee,' and worketh in thee all 
 virtues, graces and goodnefs ; and thus remem- 
 ber him, until thy memory turn into love .and 
 affection. Therefore, 
 
 8. Draw thyj mind thus from all creatures, 
 unto a certain filence, and reft from the jangling 
 and company of all things below God ; and 
 when thoucanft come to this, then is thy heart 
 a place meet and ready for thy Lord God to a- 
 bide in, there to talk with thy foul. 
 
 9. True humility gaineth and overcometh 
 God Almighty, and maketh thee alfo apt and 
 meet to receive all graces and gifts ; but, alas ! 
 who can fay that he hath this blefled meeknefs, 
 it being fo hard, fo uncertain, fo fecret and un- 
 known a thing, to forfake and mortify perfectly 
 and exactly thyfelf, and that moft venomous 
 worm of all goodnefs, vain- glory? 
 
 10. Commit all to the high providence of 
 God, and fufFer nothing to reft or enter into thy 
 heart, fave only Gcd ; all things in the earth are 
 too bafe to take up thy love or care, or to trouble 
 thy noble heart, thy immortal and heavenly 
 mind : let them care and forrow, or rejoice a- 
 
 bout
 
 37 8 Rules and Infirutfions, &c. 
 
 bout thefe thing?, who are of the world, for 
 
 whom Chrift would not pray. 
 
 11. Thou canil not pleafe nor ferve two 
 matters at once ; thou canft not love divers and 
 contrary things ; if then thou wouldft know 
 what thou- lovtft, mark well what thou think- 
 eft moft upon ; leave earth, and have heaven ; 
 leave the world, and have God. 
 
 12. All fin and vice fpringeth from the pro- 
 perty of our own will : all virtue and perfection 
 eometh 'and groweth from the mortifying of it, 
 and therefigning of it wholly to the pleafurc 
 and will of God. 
 
 . 
 
 L E T- 
 
 .
 
 ( 379 ) 
 
 LETTERS from Archbifhop LEIGHTON 
 to the Synod of GLASGOW and DUMBLAIN. 
 
 Taken from Authentick COPIES, with fome 
 others tak.n from the Author's Originals. 
 
 TH E fuperadded burden that I have here, 
 fits fo hard upon me., that I cannot efcape 
 from under it, to be with you at this time; but my 
 heart and defires fhall be with you, for a blefiing 
 from above upon your meeting. I have nothing 
 to recommend to you, but, if you pleafe, to take 
 a review of things formerly agreed upon, and 
 fuch as you judge moil ufeful, to renew the 
 appointment of putting them in practice,*" ajjd 
 to add vvhatfoever further fhall occur to youf 
 thoughts that may promote the happy difcharge 
 of your miniftry, and the good of your people's 
 fouls. I know I need not remind you, for I am 
 confident you daily think of it, that the principle 
 of fidelity and diligence, and good fuccefs in 
 that great work, is love, and the great fpring of 
 Jove to fouls, is love to him. that bought them. 
 
 He
 
 Letter to the Synod of Glafgow. 
 He knew it well himfelf, and gave us to know it, 
 when he faid, Simon, love/I thou me, feed my fiecp, 
 feed my Iambs. Deep impreffions of his bleiled 
 name upon our hearts, will not fail to produce 
 lively expreffions of it, not only in our words 
 and difcourfes in private and publick, but will 
 make the whole trad: of our lives to be a true 
 copy and tranfcript of his holy life : And if this 
 be within us, any fparks of divine love, you, 
 know the beft way not only to preferve them, 
 but to excite them, and bio w them up into a flame, 
 is by the breath of prayer. Oh prayer ! the con- 
 verfe of the foul with God, the breath of God in 
 rnan returning to its original, frequent and fervent 
 prayer, the better half of our whole work, and 
 that which makes the other half lively and 
 effectual, as that holy company tells us, when 
 defigning deacons to ferve the tables, they add, 
 but "jvejhallgi-'veourfefaes continually to pr ay er, and 
 the mini/iry of the word. And is it not, brethren, 
 our urifpeakble advantage beyond all the gainful 
 and honourable employments of the world, that 
 the whole work of our particular calling is a kind 
 of living in heaven, and befides its tendency to the 
 faving of the fouls of others, is all along fo proper 
 and adapted to the purifying and faving our own? 
 But you will poffibly fay, what does he himfelf 
 that fpeaks thefe things unto us ? Alas ! I am 
 
 aihamed
 
 Letter to the Synod of Glafgo w. 381 
 afhamed to tell you, all I dare to>fay is this, I 
 think I fee the beauty of holinefs, and am ena- 
 moured with it, though I attain it not ; and how 
 little foever I attain, would rather live and die in 
 the purfuit of it, than in the purfuit, yea and 
 pofTeffion and enjoyment, though unpurfued, of 
 all the advantages this world affords. And 
 I truft, dear brethren, you are all in the fame 
 opinion, and have the fame delire and defign, 
 and follow it both more diligently and with 
 better fuccefs. But I will flop here, left I fhould 
 forget myfelf, and pofTibly run on till I 
 have done that already ; and yet if it be fo, 
 I will hope for eafy pardon at your hands, 
 as of a fault I have not been accuftomed 
 heretofore, nor am likely hereafter often to be 
 guilty of. To the all powerful .grace of our 
 great Lord and Mafter, I recommend you and 
 your flocks, and your whole work amongft 
 them j and do earneftly intreat your prayers for 
 
 Tour univortbieft, but tr.oft 
 
 brother and fervantj 
 R. LEIGHTON, 
 Letter
 
 C380 
 
 Letter to the Synod of Glafgow, whveenrt 
 April 1673. 
 
 Reverend Brethren, 
 
 IT is neither a matter of much importance, 
 nor can I yet give you a particular and fa- 
 tisfying account of the reafons of my abfence 
 from your meeting, which I truft with the help 
 of a little time will clear itfelf : but I can allure 
 you, I am prefent with you in my mod af- 
 fectionate wifhes of the gracious prefence of thai 
 holy fpirit amongft you, and within you all, who 
 alone can make this and all your meetings, and 
 the whole work of your miniftry, happy and fuc- 
 cefsfuU to the good of fouls, and his glory 
 that bought them with his own blood. And I 
 doubt not that your own great defire, each for 
 yourfelf, and all for one another, is the fame; 
 and that your daily and great employment is, 
 by inceflant and fervent prayer, to draw down 
 from above large fupplies and increafes of that 
 bleffed fpirit which our Lord and Mafler hath 
 affured us that cur heavenly father will not fail 
 to give to them that cjk it. And how extreme a 
 negligence and folly were it to want fo rich a gift 
 for want of afking, efpecially in thofe devoted 
 to fo high and holy a fervice, that requires fd 
 gre^t degrees of that fpirit of holinefs and divine 
 love to purify their minds, and to raife them 
 
 above
 
 Letter to tie Sjnod of Glafgoflr. 383 
 above their fenfes, and this prefent world ? 
 Oh ! my dear brethren, what are we doing, that 
 fuflfcr our fouls to creep and grovel on this earth, 
 and do fo little afpire to the heavenly life of 
 ebriftians, and more eminently of the meflcngers 
 and minirters of God, as (lars, yea, as angels, 
 which he hath made Jpirits> and bis mincers 
 a fame of fire ? Oh ! where are fouls to be 
 found amongft us, that reprefent their own 
 original, that are poiTctt with pure and fublime 
 apprehenfions of God the father of fpirits, and 
 are often raifed to the aftoniming contemplation 
 of his eternal and blefied being, and his infinite 
 holinefs, and greatnefs, and goodnefs, and are 
 accordingly burnt up with ardent love ? And 
 where that holy fire is wanting, there can be 
 no facrifice, whatsoever our invention, or utte- 
 rance, or gifts may be, and how blamelefs fo- 
 ever the externals of our life may be, and even 
 our hearts free from grofs pollutions; for it is 
 icarce to be fufpeded that any of us will fuffcr 
 any of thofe ftrange, yea, infern.il fires of am- 
 bition, or avarice, or malice, or impure lufts 
 and fenfualities, to burn within us, which 
 would render us priefts of idols, of airy nothings, 
 and of dunghill-gods, yea, of the very god of 
 this world, the prince of darknejs. Let men 
 judge us and revile us as they pleafe, that im- 
 v ports
 
 Letter to the Synod of Glafgow. 
 ports nothing at all ; but God forbid any thing 
 fhould poffefs our hearts but he that loved us, 
 and gave himfelf for us j for we know we can- 
 not be veffih of honour meet for the mafter's ufe, 
 unlefs we purge ourfelves from all flthinefs of 
 jlejh andjpirit, and empty our hearts of all things 
 befide him, and even of ourfelves and our own 
 will, and have no more any defires nor delights, 
 but his will alone, and his glory, who is our 
 peace, and our life, and our all. And truly I 
 think it were our beft and wifeft reflexion, upon 
 the many difficulties and difcouragements with- 
 out us, to be driven by them to live more with- 
 in ; as they obferve of the bees, that when it is 
 foul weather abroad, they are bufy in their hives. 
 If the power of external difcipline be enervated 
 in our hands, yet who can hinder us to try, and 
 judge, and cenfure ourfelves, and to purge the 
 inner temples, of our own hearts, with the more 
 feverity and exaclrnefs ? and if we be dafhed and 
 befpattered with reproaches abroad, to ftudy to 
 be the cleaner at home ? and the lefs we find of 
 meeknefs and charity in the world about us, to 
 preferve fo much the more of that fweet temper 
 within our own hearts, bleffing them that curfe 
 us, and praying for them that perfecute us- y fo 
 fhall we moft effectually prove ourfelves to be the 
 children of our heavenly Father > even to their 
 
 con*
 
 Letter to the Synod of GJafgow. 385] 
 conviction, that will fcarce allow us, in any 
 fenfe, to be called hisfervants. 
 
 As for the confufions and contentions that 
 ftill abound and increafe in this church, and 
 threaten to undo it, I think our wifdom mall 
 be to ceafe from man, and look for no help till 
 we look more upwards, and difpute and dif- 
 dourfe lefs, and faft and pray more, and fo draw 
 down our relief from the God of order and 
 peace, who made the heavens and the earth. 
 
 Concerning myfelf I have nothing to fay, but 
 humbly tointreat youtopafs by the many failings 
 and weaknefles you may have perceived in me 
 during my abode ambngft you 5 and if in any 
 thing I have injured or offended you, or any of 
 you, in the management of my publick charge, 
 or in private converfe, I do fincerely beg your 
 pardon : though I confefs I cannot make any 
 requital in that kind, for I do not know of any 
 thing towards me, from any of you, that needs 
 a pardon in the leaft, having generally paid me 
 more kindnefs and refpec~t, than a much better 
 Or wifer man could either have expeded or de- 
 ferved. Nor am I only a fuitor for your par- 
 don, but for the addition of a further charityj 
 and that fo. great a one^ that I have nothing to 
 plead for it, but that I need it much, your pray- 
 trs. And I am hopeful as to that, tomakeyoufomc 
 C c little,
 
 386 Letter to a P erf on 
 
 little, though very difproportioncd return, for 
 whatfomever becomes of me (through the 
 help of God) while I live, you fhall be no one 
 day of my life forgotten by, 
 
 Tour moft unworthy , but 
 
 mofl affectionate Bro- 
 ther and Servant, 
 
 R. LEIGHTON. 
 
 P. S. I do not fee whom it can offend, or 
 how any fhall difapprove of it, if you will 
 appoint a faft through your bounds, to intreat a 
 bleffing on the feed committed to the ground, 
 and for the other grave caufes that areftill thefame 
 they were the lafl year, and the urgency of 
 them no whit abated, but rather ihcreafed ; but 
 in this I prefcribe nothing, but leave it to your 
 discretion, and the direction of God. 
 
 The two following Letters were written to Per- 
 fom under Trouble of Mind. 
 
 ' Cbriflian Friend, 
 
 T Hough I had very little vacant time for it, 
 yet I would have feen you, if I could 
 have prefumed it might have been any way 
 ufeful fertile quieting of your mind ; however,] 
 fince I heard of your condition, I ceafe not daily, 
 
 as
 
 'under Trouble of Mind. 387 
 
 &slcan,toprefent it to him, who alone can effec- 
 tually fpeak peace to your heart j and I am con- 
 fident in due time will do fo. It is he that 
 Jlilleth the raging if the fea, and by a word 
 can turn the violenteft ftorms into a great calm. 
 What the particular thoughts or temptations are 
 that difquiet you, I know not ; but whatfoever 
 they are, look above them, and labour to fix 
 your eye on that infinite goodnefs, which never 
 faileth them that by naked faith do ablolutely 
 rely and reft upon it, and patiently wait upon 
 him, who hath pronounced them all without 
 exception, blefled that do fo. Say often within 
 your own heart, Tho* he flay me, yet will 1 trttft 
 in him ; and if, after fome intervals, your trou- 
 bled thoughts do return, check them ftill with 
 the holy Pfalmift's words, Why art thou caft 
 down, O my foul? &c. If you can thoroughly 
 fink yourfelf down through your own nothing- 
 nefs into him who is allj and entirely renouncing 
 your own will, embrace that bleft and holy will 
 in all things, there I am fure you (hall find that 
 reft, which all your own diftempers, and all the 
 powers of darknefs, (hall not be able to bereave 
 you of. 1 incline not to multiply words, and 
 indeed other advice than this I have none to 
 give you. The Lord of peace, by the fprink- 
 ling of the blood of his fon Jefus, and the fweet 
 C c 2 breathings
 
 388 Letter to a Perfon 
 
 breathings of the great comforter his own holy 
 
 Spirit, give you peace in himfelf. Amen. 
 
 T Plough I have not the honour to be ac- 
 quainted with your lady (hip, yet a friend 
 of youi's has acquainted me with your condition, 
 though I confefs the unfitteft of all men to 
 minifter any thing offpiritual relief to any per- 
 fon, either by prayer or advice to you ; but he 
 could have imparted fuch a thing to none of 
 greater fecrecy, and withal of greater fyrnpathy 
 and tender compaffion towards (uch as are exer- 
 cifed with thofe kinds of conflicts, as having 
 been formerly acquainted with the like myfelf, 
 all farts of fceptical and doubtful thoughts, 
 touching thofe great points, having not only pad 
 through my head, but fome of them have for 
 fome time fat more faft and painfully upon my 
 mind ; but, in the name of the Lord, they were 
 at length quite difpelled and fcattered. And, 
 oh ! that 1 could love and blefs him who is my 
 deliverer and ftrength, my rock and fortrefs, ? 
 where I have now found fafety from thefe in - 
 curfions, and I am very confident you (hall very 
 fhordy find the fame ; only wait patiently on the 
 Lord, and hope in him, for you (hall yet praife 
 him for the help of his countenance, and it is 
 
 that
 
 under Trouble of Mind. 389 
 
 that alone that can enlighten you, and clear your 
 mind of all thofe fogs and mifts that now poflefs 
 it, and calm the dorms that are raifed within it. 
 You do well to read good books that are proper 
 for your help, but rather the fliorteft and plained, 
 than the moft tedious and voluminous, that fome- 
 times intangle a perplexed mind yet more by 
 grafping many more queftions and anfwers and 
 arguments than is needful : but above all, ftili 
 cleave to the incomparable fpring of light and di- 
 vine comfort, the holy fcriptures, even in defpite 
 of all doubts concerning them ; and when you 
 find your thoughts in diforder, and at a lofs, en^ 
 tertain nodifpute with them by any means at that 
 time, but rather divert from them to fhort 
 prayer, or to other thoughts, and fome times 
 to well chofen company, or the beft you can 
 have where you are ; and at fome other time, 
 when you find yourfelf in a calmer and fcrener 
 temper, and upon the vantage ground of a little 
 more confidence in God, then you may refume 
 your reafons againft unbelief, yet fo as to be- 
 ware of cafting yourfelf into newdifturbance; for 
 when your mind is in a fober temper, there is 
 nothing fo fuitable to its ftrongeft reafon, no- 
 thing fo wife and noble as religion j and believe 
 it is fo rational, that as now I am framed, I am 
 afraid that my belief proceeds too much from 
 reafon, and is not fo divine and fpiritual as I 
 Cc 3 would,
 
 390 Letter to a Per/on 
 
 have it, only when I find (as in fome meafure 
 through the grace of God I do) that It hath 
 fome real virtue and influence upon my affec- 
 tions and tract of life, I hope there is fome what 
 of a higher tincture in it j but in point of reafon, 
 I am well affured, that all that I have heard 
 from the wittieft atheifts and libertines in the 
 world, is nothing but bold ravery and madnefs, 
 and their whole difcourfe a heap of folly and 
 ridiculous nonfenfe ; for what probable account 
 can they give of the wonderful frame of the vifi- 
 ble world, without the fuppofition of an eternal 
 and infinite power, and wifdom and goodnefs 
 that formed it and themfelves, and all things in 
 it? And what can they think of the many 
 thoufands of martyrs in the firft age of chrif- 
 tianity, that endured not iimple death, but all 
 the inventions of the moft exquifite tortures, for 
 their belief of that moft holy faith, which if the 
 miracles that confirmed it had not perfuaded 
 them to, they themfelves had been thought the 
 moft prodigious miracles of madnefs in all the 
 world ? 'Tis. not want of reafon on the fide of 
 religion that makes fools difbelieve it, but the. 
 intereft of their brutifli lufts and diflblute 
 lives makes them wim it were not true j and 
 there, is the yaft difference betwixt you and 
 them 5 they would gladly believe lefs than 
 
 they.
 
 under trouble of Mind. 3 9 1 
 
 they do, and you would alfo gladly believe more 
 than they do : they are fometimes pained and 
 tormented with apprehenfions that the doctrine 
 of religion is or may be true ; and you are 
 perplexed with fuggeftions to doubt of it, which 
 are to you as unwilling and unwelcome as thefe 
 apprehenfions of its truth are to them. Believe 
 it, madam, thefe different thoughts of yours, are 
 not yours, but his that inierts them, and throws 
 them as fiery darts into your mind, and they 
 (hall affuredly be laid to his charge, and not to 
 yours. Think you that infinite goodnefs is ready 
 to tike advantage of his poor creatures, and tore- 
 jed and condemn thofe that, againft all the af- 
 faults made upon them, defire to keeptheir heart 
 for him, and to acknowledge him, and to love 
 him, and live to him. He macje us, and knows 
 our mould, and, as a father, pities his children, 
 and pities them that fear him, for he is their fa- 
 ther, and the tendereft and kindefl of all fathers ; 
 and as a father pities his child when it is fick, 
 and in the rage and ravery of a fever, tho' it 
 even utter reproachful words againft himfelf, 
 {hall not our deareft father both forgive and pity 
 thofe thoughts in any child of his, that arife not 
 from any wilful hatred of him, but are kindled 
 in hell within them ? And no temptation hath 
 befallen you in this, but that which has been inci- 
 C c 4 dent
 
 292 Letter to a Perfon, &c. 
 
 dent to men, and to the bed of men ; and thejc 
 heavenly Father hath not only forgiven them, 
 but in due time hath given them an happy uTue 
 out of -them, and fo he will afluredly do to you ;; 
 in the mean time, when thefe aflaults come 
 thickeft and violenteft upon you, throw 
 yourfelf down at his footftool, and fay, " O 
 " God, Father of mercies, fave me from 
 " this hell within me. I acknowledge, I 
 <c adore, I blefs thee, whofe throne is in heaven, 
 * c with thy bleffed fon and crucified Jefus, 
 <e and thy holy fpirit, and alfo, tho' thou flay 
 " me, yet I will truft in thee : But I cannot 
 <c think thou canft hate and reject a poor foul 
 " that defires to love thee, to cleave to thee, 
 * c fo long as I can hold by the fkirts of thy gar- 
 *' ment, until thou violently fhake me off, 
 " which I am confident thou would not do/be- 
 *5 caufe thou art love and goodnefs itfelf, and thy 
 " mercies endure for ever" Thus, or in what 
 other frame your foul {hall be carried to vent 
 itfelf into his bofom, be allured, your words, yea 
 your filent iighs and breathings, fhall not be lofr, 
 but mall have a mod powerful voice, and afcend 
 into into his ear, and mail return to you with 
 mefTages of peace and love in due time, and in 
 the mean time with fecret fupports that you faint 
 not, nor fink in thefe deeps that threaten to fwal- 
 
 low,
 
 Letter to tie Heritors of Straton. 393 
 low you up. But I have wearied you, inflcad of 
 refrcming you. I will ;idd no more, but that 
 the poor prayers of one of the unworthieft cai- 
 tives in the world, fuch as they be, {hall not be 
 wanting on your behalf, and he begs a {hare in 
 yours ; for neither you, nor any in the world, 
 needs that charity more than he does. Wait on 
 the Lord, and be of good courage, and he Jhall 
 ftrengthen your heart -, wait, Ifay, on the Lord. 
 
 Letter to the Heritor^ of the Parr/h of Straton. 
 
 Worthy Gentlemen and Friends, 
 
 BEing informed that it is rny duty to prcfent 
 a perfon fit for the charge of the miniftry 
 now vacant with you, I have thought of one, 
 whofe integrity and piety I am fo fully perfuad- 
 ed of, that I dare confidently recommend him 
 to you as one who, if the hand of God do bind 
 that work upon him amongft you, is likely 
 through the bleffing of the fame hand, to be 
 very fcrviceable to the building up of your fouls 
 heaven- wards, but is as far from fuffering himfelf 
 to be obtruded, as I am for obtruding any upon 
 you : So that unlefs you invite him to preach, 
 and after hearing of him, declare yourconfent 
 and defire towards his embracing of the call, you 
 may be fecure from the trouble of hearing any 
 
 fur-
 
 394 Letter to Mr James Aird. 
 
 further concerning him, either from himfelf 
 or me j and if youpleafe to let me know your 
 mind, your reafonable fatisfaction mall be to my 
 utmoft power endeavoured by, 
 
 Tour affectionate Friend, 
 
 and humble Servanty 
 
 R. LEIGHTON. 
 
 The Perfon's Name is Mr. J antes Aird, he 
 was Minifter at Ingram in Nor thumber land r and 
 is lately removed from thence, and is now at 
 Edinburgh , if you write to him, direct it to be 
 delivered to Hugh Patter fon Writer in Edin- 
 burgh 9 near the Crofs, on the north-fide of the 
 ftreet. 
 
 This, if you pleafe, may be communicated to 
 fuch of the inhabitants of the parifli as you mall 
 think fit. 
 
 'This and the two following Letters were wrote to 
 the Reverend Mr. James Aird, Minister at 
 Torry. 
 
 Dear Friend> 
 
 I Did receive your letter, which I would have 
 known to be yours, though it had no other 
 fign but the piety and affectionate kindnefs ex^ 
 prefled in it, 
 
 Jwill
 
 Lstter to Mr. James Aird. 35 
 
 I will offer you no apology (nor I hope I need 
 not) for not writing fince that ; yea, I will con- 
 fefs, that if the furprifing an4 unexpected qcca- 
 fjon of the bearer had not drawn it tiom me, J 
 fhould hardly for a long time to come have done 
 what I am now doing j and yet itill love you 
 more, than they do one another that interchange 
 letters even of kindnefs, as often as, the Gazettes 
 pome forth, and as long as they are too. And 
 now I have begun, I would end juft here j for 
 I have nothing to fay j nothing of affairs (to be 
 furc) private or publick, and to ftrike up to dif- 
 courfes of devotion, alas ! what is there to be 
 faid, but what you fufficiently know, and daily 
 read, and daily think, and I am confident daily 
 endeavour to do ? And I am beaten back, if I 
 had a great mind to ipeak of fuch things, by the 
 fenfe of fo great deficiency in doing thofe things 
 that the moft ignorant among chriftians cannot 
 chufe but know. Inftead of all fine notions, I 
 fly to KtJp &/, X PK TI frww. I think them the 
 great heroes and excellent perfons of the world 
 that attain to high degrees of pure contemplation 
 and divine love, but next to thofe, them that in 
 afpiring to that, and falling fhort of it, fall down 
 into deep humility and felf- contempt, and a real 
 defire to be defpifcd and trampled on by the 
 world. And I believe that they that fink loweft 
 
 intq
 
 396 Letter to Mr. James Aird. 
 
 into that depth, ftand neareft to advancement to 
 thofe other heights : For the great King who is 
 the fountain of that honour, hath given us this 
 character of himfelf, that berejifts the proud, and 
 gives grace to the humble. Farewel, my dear 
 friend, and be fo charitable as fometimes, in your 
 addreffes upwards, to remember a poor caitif, 
 who no day forgets you. 
 1 3th December 
 
 1676. R. L. 
 
 Dear Friend, 
 
 ITruft you enjoy that fame calm of mind, 
 touching your prefent concernment, that I 
 do on your behalf. I dare not promife to fee 
 you at Edinburgh at this time, but 'tis poflible I 
 may. I know you will endeavour to/et your- 
 felf on as flrong a guard as you can, againft the 
 aflaults you may meet with there from divers 
 well meaning perfons, but of weak underftand- 
 ings and ftrong paflions j and will maintain the 
 liberty of your own mind both firmly and meekly . 
 Our bufinefs is the ftudy of fincerity and pure 
 intention, and then certainly our blefled guide 
 will not fuffer us to lofe our way for want of 
 light ; we have his promife, that if in all our 
 ways we acknowledge him y be will direcJ our paths. 
 While we are confulting about the turns and
 
 Letter to Mr. James Aird. 397 
 
 and new motions of life, it is fliding away, but 
 if our great work in it be going on, all is well. 
 Pray for, Tour poor Friend t 
 
 Dujnblain, Jan. 13. R. L. 
 
 My Dear Friend, 
 
 I Have received from you the kindeft letter/ 
 that ever you writ me ; and, that you may 
 know I take it fo, I return you the free and 
 friendly advice, never to judge any man before 
 you hear him, nor any bufinefs by one fide of it. 
 Were you here to fee the other, I am confident 
 your thoughts and mine would be the fame. 
 You have both too much knowledge of me, and 
 too much charity to think, that either fuch little 
 contemptible fcraps of honour or riches fought in 
 that part of the world with fo much reproach, 
 or any human complacency in the world, will 
 be admitted to decide fo grave a queftion, or 
 that I would fell (to fpeak no higher) the very 
 fenfual pleafure of my retirement, for a rattle, far 
 lefs deliberately do any thing that I judge offends 
 God. For the offence of good people in cafes 
 indifferent in themfelve?, but not accounted fo 
 by them ; whatfoever you do or do not, you 
 fhall offend fome good people on the one fide 
 or other : and for thofe with you, the great fal- 
 lacy in this bufinefs is, that they have n.ifreckoned 
 
 them-
 
 Letter to Mr. James Aird. 
 themfelves, in taking my filence and their zeals 
 to have been content and participation ; which 
 how great a miftake it is, few know better or 
 fo well as yourfeif j an .the truth is, I did fee 
 approaching and inevitable neceffity to ftrain 
 with them in divers practices, in what ftation 
 foever, remaining in Britain, and to have efcap- 
 ed further off (which hath been in my thoughts) 
 would have been the greateft fcandal of all. 
 And what will you fay, if there be in this thing 
 fomewhat of that you mention, and would al- 
 low, of reconciling the devout on different fidesj 
 and of enlarging thofe good fouls you meet with 
 from their little fetters, chough poffibly with lit- 
 tle fuccefs ? yet the defign is commendable, 
 pardonable at leaft. However, one comfort I 
 have, that in what is preft on me there is the 
 leaft of my own choice, yea, on the contrary, 
 the ftrongeft averlion that ever I had in any 
 thing in ail my life ; the difficulty in fhort lies 
 in a neceffity, of either owning a fcruple which I 
 have not, or the rudeft difobedience to authority 
 that may be. The truth is, I am yet impor- 
 tuning and ftruggling for a liberation, and look 
 upward for it*j but whatfoever be the ilTue, I 
 look beyond it, and this weary weary wretched 
 
 * 'Tis highly probable this has been wrote when he was delibe- 
 rating about accepting a biftioprick* 
 
 life
 
 Letter to Mr. James Aird. 399 
 
 life through which the hand I have refigned to, 
 I truft, will lead me in paths of his chuling, 
 and fo I may pleafe him, 1 am fatisfied. I hope, 
 if ever we meet, you fliali find me in the love of 
 folitude and a devout life. 
 
 Tour unaltered Brother and Friend, 
 
 R. L. 
 
 When I fet pen to paper, I intended not to 
 exceed half a dozen lines, but flid on infenfibly 
 thus far ; but though I fhould fill the paper on 
 all fides, ftill the right view of this bufinefs 
 would be necefTarily fufpended till , meeting. 
 Mean while, hope well of me, and pray for me. 
 This word I will add, that as there hath been 
 nothing of my choice in the thing, fo I undergo 
 it (if it rnuft be) as a mortification, and that 
 greater than a cell and hair-cloth j and whether 
 any will believe this or no, I am not careful. 
 
 A modeft
 
 c 
 
 A mode ft Defence of Moderate Epifcopacy, as f~ 
 tablified in Scotland at the Re/f oration of King 
 Charles II. 
 
 I. IT 1 Pifcopal government, managed in con- 
 J > junction with prefbyters, prefbyteries, 
 and fynods, is not contrary to the rule of Scrip- 
 ture, or the example of the primitive church, 
 but moft agreeable to both. 
 
 II. Yea, it is not contrary to that new cove- 
 nant, which is pretended by fo many as the 
 main, if not the only, reafon of their fcrupling ; 
 and for their fakes it is neceilary to add this : for 
 notwithstanding the many irregularities both in 
 the matter and form of that covenant, arid in the 
 illegal and Violent ways of prefftng and profe- 
 CUttng of it ; yet to them who ftill remain un- 
 der the confcience of its full force and obliga- 
 tion, and in that fome inconvinceably perluaded, 
 it is certainly moft pertinent, if it be true, to de- 
 el are the confiftence of the prefent government, 
 vert with that obligation. 
 
 And as both of thefe aflertions, I believe, upon 
 the exadeft (if impartial and impaffionate) in- 
 quiry, will be found to be in themfeives true, 
 fo they are owned by the generality of the Pref- 
 byterians in England, as themfeives have pub- 
 limed
 
 A Defence of Moderate Epifcopacy. 40 1 
 klimed their opinions in print, with this title, 
 ''Two Papers of propofdh, humbly presented to 
 bis Maje/iy, by the reverend minifters of the Pref- 
 byterian perfuajjon y printed at London, anno 
 1661. 
 
 Belides other pafiages in thole papers to 
 the lame purpofe, in p. 1 1 and 1 2 are thefe 
 words : " And as thefe are our general ends 
 " and motives, fo we are induced to infift up- 
 4< on the form of a fynodical government, con- 
 " junc~t with a fixed prefidency or epifcopacy - y 
 <l for thefe reafons : 
 
 < i. We have reafon to believe, that no 
 tc other terms will be fo generally agreed on, 
 " &c. 
 
 <c 2. It being agreeable to the fcripture and 
 ce the primitive government, is likelieft to be 
 <f the way of a more univerfal concord, if ever 
 " the churches on earth arrive at fuch a blef- 
 cc fing: however, it will be moft acceptable to 
 c God and well informed confciences. 
 
 " 3. It will promote the practice of difci- 
 11 pline and godlinefs without difcord, and 
 " promote order without hindering difcipline 
 " and godlinefs. 
 
 " 4. And it is not to be filenced (though 
 
 l in fome refpedts we are loathe to mention it) 
 
 tc that it will fave the nations from the viola- 
 
 D d " tion
 
 4<32 A Defence of Moderate Epifcopacy* 
 " tion of the foicmn vow and covenant, with 
 [t out wronging the church at all, or break- 
 " ing any other or.th, etc." 
 
 And a little after, they add, < c That the pre- 
 <c lacy declaimed in that covenant, was the en- 
 " groffing the fole power of ordination and ju- 
 fc rifdiclion ; and exercifing of the whole difci- 
 <c pline, abfolutely by bifhops themfelves, and 
 * e their delegates, chancellors, furrogates, and 
 <f officials, Sec. excluding wholly the paftors of 
 '" particular churches from all (hare in it." 
 
 And there is one of prime note amongft them, 
 who, in a large treatiie of church-government, 
 does clearly evidence, that this was the mind 
 both of the parliament of England, and of the 
 afTembly of divines at Weftminfter, as they 
 themfelves did exprefllv declare it in the admit- 
 ting of the covenant, That they underftood it 
 not to be againft all Epifcopacy j but only againft 
 that particular frame, as it is worded in the arti- 
 cle itfelff-. As for ourprefent model in Scotland, 
 and the way of managing it, whatfoever is amifs 
 (and it can be no wrong to make that fuppofi- 
 tion, concerning any church on earth) the 
 
 f Baxter of Church Government, P. III. C. i. tit. 
 p. 275. " An Epifccpacy defirable for the reformation, pre- 
 " fervation, and peace of the Churches, a fixed piefidenr, 
 dumnU vita." Seep. 297, fy 330. ibid. 
 
 bre-
 
 A Defence of Moderate Epifccfacy. 463 
 brethren that are diflktisfied, had poffibly better 
 acquitted their duty, by free admonitions and 
 Significations of thtir own fenfe in all things; 
 than by leaving their ftations, which is the only 
 thing that nas made the breach (I fear very 
 hard to cure, and in human appearance near to 
 incurable). But there is much chanty due to 
 thofe following their ownconfciences j and they 
 ewe, and 1 hope they pay, the fame back again 
 to thofe that do the fame in another way. And 
 whatfoever maybe the readied and happieft 
 way, of reuniting thofe that are naturally fo 
 minded, the Lord reveal it to them in due 
 time. 
 
 This one word I mail add, That this diffe- 
 rence fhould arffe to a great height, 1 may feem 
 fomewhat ftrange to any man, that calmly con-i 
 fiders, that there is in this church no change at 
 all, neither in the doctrine nor worship; no, 
 ncr in the fubfhnce of the difcipline itfelf j but 
 when it falls on matter eafily inflammeable,' 
 a little fparkle, how great a fire will it kindle ! 
 
 Oh ! who would not long for the fhadows 
 of the evening, from all thole poor childifh con- 
 tefts ! 
 
 But fome will fay that we are engaged againft 
 prelacy by covenant, and therefore cannot yield 
 to fo much as yo\i do, without perjury. 
 D d 2
 
 404 A 'Defence of Moderate Epifcopacy. 
 
 Anf. That this is wholly untrue, I thus de- 
 monftrate. -When that covenant was prefent- 
 ed to the afiembly with the bare name of pre- 
 lacy joined to popery, many contrair and reve- 
 rend divines, defired that the word (prelacy) 
 might be explained, becaufe it was not all Epif- 
 copacy they were again/I ; and thereupon 
 the following claufe, in the parenthefis, was 
 given by way of explication, in thefe words, 
 (That the church government by archbifhops, 
 bimops, their chancellors, and commifTaries, 
 deans, and chapters, arch-deacons, and all the 
 other ecclefiaftical officers depending on that 
 hierarchy) by which it appears, that it was only 
 the Englifli hierarchy or frame, that was covenant- 
 ed againft ; and that which was then exiftent, 
 that was taken down. 
 
 II. When the houfe of lords took the co- 
 venant, Mr. Thomas Coleman, that gave it them, 
 did fo explain it, and profefs that it was not their 
 intent to covenant againft all Epifcopacy s and 
 upon this explication it was taken ; and cer- 
 tainly the parliament was moft capable of giving 
 the due fenfe of it, feeing it was they that did 
 impofe it. 
 
 III. And it could not be all Epifcopacy that 
 was excluded, becaufe a parochul Epifcopacy 
 
 was 
 
 '
 
 A Defence of Moderate Epiftopacy. 405 
 was at that fame time ufed and approved com- 
 monly in England. 
 
 IV. And in Scotland they had ufed the help of 
 vifiters, for the reformation of their churches, 
 committing the care of a country or circuit, to 
 fome one man, which was as high a fort of Epif- 
 popacy at leafi as any I am pleading for j betides 
 that, thf y had moderators in all their fynods, 
 which were temporary bifhops. 
 
 V. Alfo the chief divines of the late aflembly 
 at Weftminfter, that recommended that co- 
 venant to the nations, have profeffed their own 
 judgment for fuch a moderate Epifcopacy as I 
 am here defending, and therefore they never 
 intended the exclusion of this by covenant. 
 
 After the fame author fayeth, As we have 
 prelacy to be aware of, fo we have the contrary 
 extreme to avoid j and the church's peace, if it 
 may be fo procured, and as we muft not take 
 down the miniftry, left it prepare men for Epif- 
 copacy, fo neither muft we be againft any profi- 
 table ufe and exercife of the miniftry, or dcfi- 
 rable order amongft them, for fear of introdu- 
 cing prelacy, &c. 
 
 There is another that has wrote a treatife on 
 
 purpofe, and that zealous enough, concerning 
 
 the obligation of the league and covenant, under 
 
 D d 3 the
 
 406 A Defence of Moderate Epifcopacy. 
 thenameofTheophilusTimercus, and yet therein 
 it is exprefsly afferted, that however at frft view 
 it might appear, that the parliament had re- 
 nounced all Epifcopacy, yet, upon exader in- 
 quiry, it was evident to the author, that that very 
 fcruple was made by Tome members in parlia- 
 ment, and refolved, with the confent of their 
 brethren in Scotland, that the covenant was 
 only intended againft prelacy, as it was then in 
 being in England, leaving a latitude for Epifco- 
 pacy } &c. 
 
 It would be noted, that when that covenant 
 was framed, there was no Epifcopacy at all in 
 being in Scotland, but in England only j fo that 
 the extirpation of that frame only could theft 
 be merely intended. 
 
 Likewife it would be confidered of, though 
 there is in Scotland at prefent the name of dean 
 and chapter and commiflaries ; yet that none of 
 thefe do exercife at all any part of the difcipline 
 underthat name, neither any other, as chancellor 
 or furrogate, &c. by delegation from bimops, 
 with total exclufion of the community of prefby- 
 ters from all power and (hare in it, which is the 
 greateft point of difference between that model 
 and this with us, and impprts fo much as to the 
 main -of difcipline. 
 
 I dp
 
 A Defence of Moderate Epifcopacy. 407 
 I do no* deny that the generality of the peo- 
 ple, even of miniftcrs in Scotland, when they 
 took the covenant, did underftand that article, as 
 againft all Epifcopacy whatsoever, even the 
 moll moderate ; efpecially if it mould be reftored 
 under the exprefs name of bishops and archbi- 
 ihops, never considering how different the na- 
 ture and model, and way of exerciim^ it, might 
 be thought on under thefe names j and that the 
 due regulating of the thing is much more to be 
 regarded, tjian eiiher the returning or altering 
 .the name ; but though they did not then confi- 
 der any fuch thing, yet certainly it concerns them 
 now to confider it, when it is reprefented to 
 them, that not only the words of the oath itfelf 
 do very genuinely confift with fuch a qualified 
 and diftinftive fenfej but that the very ccrnpofers 
 and impofcrs of it, or a confiderable part of them, 
 did fo underftand and intend it; and unlefs they 
 can make it appear, that the Epifcopacy now in 
 queftion with us in Scotland, is either contrary 
 to the word of God, or to that mitigated fenfe 
 of their own oath, it would feem more fuitable 
 to chriftian charity and moderation, rather to 
 yield to it, as tolerable at lead, than to continue 
 fo inflexibly to their firft rniftakes, and exceffivc 
 seal for love of it, as to divide from the church, 
 and break the bond of peace. 
 
 Dd 4 it
 
 408 A defence of Moderate E>pifcopacy. 
 
 It may like wife be granted, that fome learned 
 men in England, who have refufed to take the 
 covenant, did poffibly except againft that article 
 of it, as fignifying the total renunciation and abo- 
 lition of Epiicopacy, and feeing that was the 
 real event and confequence of it, and they ha- 
 ving many other ftrong and weighty reafons for 
 refufing it, it is no wonder that they were little 
 curious to enquire what paft amongft the con- 
 trivers of it, and what diftinclion or different 
 fenfes, either the words of that article might ad- 
 mit, or thofe contrivers might intend by them. 
 And the truth is, that, befides many other evils., 
 the iniquity and unhappinefs of fuch oaths and 
 covenants lie much in this, that being com- 
 monly framed by perfons that even amongft 
 themfelves, are not fully of one mind, but have 
 their different opinions and interefts to ferve 
 (and it was fo even in this) they commonly 
 patched up fo many feveral articles and claufes,, 
 and thofe too of fo verfatile and ambiguou,s 
 terms, that they prove moft wretched fhares 
 and thickets of briars and thorns tp the con- 
 fcieqces of thofe who are engaged in them, and 
 matter, of endlefs contentions and difputes a- 
 mongft them, about the true fenfe and intend- 
 ment, and the ties and obligations of tbofe doubf- 
 ful claufes, efpeciajly in fuch alterations and re- 
 volutions
 
 A Defence of Moderate Epifcopacy. 409 
 volutions of affairs, as always may, and often 
 do even within few years follow after them, for 
 the models and productions of fuch devices are 
 not ufually long-lived. And whatfoever may be 
 faid for their excuCe in whole or in part, who 
 (in yieldance to the power that preffed it, and 
 the general opinion of this church at that time) 
 did uke that covenant in the moft moderate and 
 leaft fchifmatical fenfe that the terms can admit ; 
 yet I know not what can be faid co clear them 
 of a very great fin, that not only framed fuch an 
 engine, but violently impofed it upon all ranks 
 of men; not minifters and other publick per- 
 fons only, but the whole body and community 
 of the people, thereby engaging fucfci proves of 
 poor ignorant perfons to they know not what, 
 and (to fpeak freely) to fuch a hodge-podge of 
 things of various concernments, religious and 
 civil, as church difcipline and government, the 
 privileges of parliaments, and liberties of fub- 
 jefts, and condign punimment of malignants, 
 things hard enough for the wifeffc and learnedeft 
 to draw the juft lines of, and to give plain defi- 
 nitions and decifions of them, and therefore 
 certainly, as far off from the reach of poor coun- 
 try people's ''underftanding, as from the true 
 intereft of their fouls, and yet to tie them by a 
 ^cligious oath, either to know all, or to contend 
 
 for
 
 4io A Defence of Moderate Epifcopacy. , 
 for them blindfold, without knowing of them. 
 Where will there be inftanceola grca f er oppref- 
 lion and tyranny over conferences tl-nn ibis? 
 Certainly, they that now gov-rn in this church 
 cannot be charged with any thing near, or like 
 unto it; for whatfoever they jequire of intrants 
 to the miniftry, they require neither iubfcrip- 
 tions nor oaths of minifttrs already entered, -and 
 Far lefs of the whole body of the people And 
 it were ingenuouily done to take fome notice of 
 any point of moderation or whatibever elfe is 
 really commendable, even in thofe we Account 
 our greateft enemies, and not to take any party 
 in the world, for the abfolute flandard and un- 
 failing rule of truth and righteoufnefs in all 
 things. 
 
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