We shall find Socrates continually affirming, that, "Good men are the only wise: that, all true knowledge of the Gods," as he expressed it," is from the Gods themselves: that, the mind of man stands in need of divine Illumination, to understand divine things, as much as the eye wants the light of the Sun, to see visible things: and that, even virtue itself is neither from nature, nor discipline, but Jag μospa, by some divine influence."2 Cor. iii. 18... 4. 6. 66 Virtue," says a very ancient writer, "is the Image of God in the rational Soul: and we cannot acquire this Image, unless we look to that Object, by resembling of which, we shall acquire the beautiful. The Fountain of eternal nature is the eternal Cause of all; not only of being, but of well-being-which diffuses its native goodness through the whole universe, like a pure intellectual Light. For, as nothing is like the Sun, but by the solar influences, so, nothing can resemble God, but by an emanation of the divine light into the soul." 4. There is neither Piety, nor Virtue, without divine Grace. Ου δύναται ανθρωπος Ουδεις ευς πλην τ8 Θε8. λαμβανειν εδεν, εαν μη η δεδομενον αυτω EX TY κραντ. Τα δε παντα εκ τ8 Θεε. Joh. iii. 27. 2 Cor. v. 18. GRACE, is divine Influence under a peculiar specification: of which, we can have no clear and distinct, much less any adequate conception, but as we study it in the pure Oracles of God *. The most *Those oracles will instruct us to look upon it as an immediate and powerful, though secret Operation of God upon the human Soul; by which, it is renovated, enlightened, and purified: by which, it is refined, and exalted, above all the powers of Reason and Nature, in their most improved state of cultivation: for, it is this, and nothing but this, which produces within us every thing that is serious, sanctifying, and felicitating, in Truth, Virtue, and Bliss. Learning and eloquence may display their utmost energies, in the recommendation of these things, celebrated writers of all heathen Antiquity were utter strangers to it: and this is the "still, however clear the conviction, and captivating the charms, of moral Truth may be-men will both resist its evidence, and disgrace its beauty; however they may admire Virtue, in idea, as leading to the greatest Good, they will reject and dishonour it, in practice; unless the Understanding be enlightened, the Spirit renewed, and the Will converted, by supernatural Grace. Because, Passion, which is in a contrary interest, will prove an overmatch for Reason, and prevail on the Heart, to cultivate apparent Happiness, at the shrine of Pleasure, Ambition, or Avarice."-All History, Experience, and Scripture, establish this assertion: neither will it be controverted by those, who have any just ideas of Truth, Virtue, and Happiness. Nothing, however, is intended here, in opposition to any possible use and improvement, that can be made of that Light of nature, and those principles of Reason, for which so many contend. We envy neither the Understanding, nor the Felicity, of those, who prefer the sombre moonshine to the glowing Sun. What we argue, is, that genuine Christianity never yet taught any man to repose any confidence in his moral Powers, or inherent Sufficiency, for that kind of Excellence, which will stand the final Test : και εκατό το έργον οποίον εσι, το πυρ δοκιμάσει. 1 Cor. iii. 13. Aonμakε- propriè est explorare qualis in se res sit, et à diversis aut contariis discernere. It is translated, try; and signifies such a trial, as Goldsmiths use, touching metal, to discern good, from counterfeit ; for which they have a certain instrument, called, a Touch stone. F αυταις. subject, with which, I apprehend, we are most intimately concerned, in our pursuit of Truth, Excellence, and Good. I would therefore beg permission, to say to those, who are wisely and happily engaged in such pursuits, Ερευνατε τας Γραφας. Ισθι εν John v. 39. 1 Tim. iv. 15. This is the only method I dare recommend, as the most certain and successful, if we mean to acquire any just ideas of its nature, necessity, use, operations, value, or extent. As it is the Source of all the divine Blessings, it is the primum Mobile of all the christian Virtues. Search, and see; 1 Cor. xv. 10. 5. REAL HAPPINESS is the peculiar Gift of Heaven*. * In laying down this as a primary Principle, the stress is to be placed on the epithet, real-in contradistinction. to those visions and dreams of transitory satisfaction, which nothing but Folly, Levity, or Infidelity, will ever dignify with the name of Happiness. Our concern is, with the truth of Bliss-as substantial, as it is eternal. Otherwise, we readily admit, that, Felicitas cui præcipua Μακαρα άθρειν αιωνα δωρον εςι τε εν ύψει και όντος. no man can fuerit homini, non est humani judicii: judge what the Happiness of another consists in." Men's respective happinesses or pleasures ought to be valued, as they are to the persons themselves, whose they are: or, according to the thoughts and sense, which they have of them. Thus, " Folly may be Joy to him, who is destitute of wisdom;" and what is fascinating to me, may be ridiculous and contemptible to another and indeed, in the eye both of Reason, and Religion. We however are treating of that Happiness, whose Sources can never be dried up, and whose Foundation is as immoveable as the 'T'hrone of Heaven: for which, every human Being must be entirely and for ever indebted to Him, who sitteth thereon. He indeed must be the supreme Object of it, as well as its Author and Cause. An Immortal forgets his Nature, his Dignity, and his Interest, whenever he is satisfied with pleasures, which are not as endless as his Existence: and there is only one Quarter, from whence they can possibly arise: "neglecting which, the whole world is unavoidably busy in complaining'; Princes and Subjects, Nobles and Commons, Learned and Ignorant, old and young, of all Countries, at all Times." We shall demonstrate, that, Nil sine Numine felix: qui suas Cogitationes ad Deum non adhibet, sua Consilia ad Deum non refert, cujus Animus cum Deo non loquitur, sæpe is in fraudem, in errores inducitur; sæpe labitur, aut offendit; sæpe falsâ quâdam rerum huma |