ανωθεν εςι. Τα δε παντα εκ τ8 Θεο See 2 Cor. v. 18—. Jam. i. 16, 17. . . The sad apostacy of man, from this fundamental Axiom of Truth, Reason, and Revelation, is the fatal and fruitful Source of universal Vice, and Misery. Jer. ii. 12, 13. No Principle can be of greater importance to the true Felicity of Man, than this because, all imaginary Schemes of Happiness, which are sure to issue in the most bitter, if not irreparable disappointment, originate in false ideas of Happiness itself. We must, by a necessity of nature, and in the reason of things, continue restless inhabitants of a disordered world, till we have recourse to "The Fountain of living Waters." The utmost attention therefore will be paid, in this narum specie deceptus: and, in almost every situation of life, prosperous or adverse, is compelled to sigh out in secret bitterness, Næ ego homo sum infelix, et infortunatus! Few Writers of celebrity have drawn the Picture of human Life in deeper shades than the Author of "The Religion of Nature delineated." System, to that Ultimatum of Man, his Existence, and his Pursuits; which, we conceive, can never be attained, but in the possession of that Reason, Virtue, and Moral, we shall hereafter propose to his. highest regard. 6. A RELIGIOUS TASTE is the supreme wisdom of Man.* It * This, I apprehend, is the true idea of To peornux 78 Πνεύματος, ζωη και ειρηνη. Φρονημα quod quis sapit. comprehends in it the act and exercise, both of the Mind, and Will, and the very best thoughts, inclinations, and affections of the human Soul: and, for that reason, is indifferently translated Wisdom, or Affection. After all the metaphysical Disquisitions, with which we have been amused, upon the To nyeμovinov, or governing Principle in man, it will be found, that his Taste is that, which universally prevails. Whatever he most relishes, he most ardently pursues. Trahit sua quemque VolupIn his Understanding and Judgment, he may both see, and approve, what right Reason and true Virtue recommend: but, if his Affections take a different turn, all their superior, but unsuccessful, dictates will be scattered to the winds. It is not enough, to cultivate the Knowledge of divine things; we must have a Taste for ... Ου τα κάτω, αλλα τα ανω φρονειν δε δρας, και μακαρ εση. Col. iii. 1-4. We state, that the Source, or Cause, of all true Felicity, consists in the knowledge of such things, as are most excellent, and divine; and that, Virtue is the habitual Pursuit of that, which is absolutely and simply best but, we must maintain, at the same time, that this Felicity can never them without which, we can no more excel in moral Attainments, than in the fine Arts. The dullest of all dull things, is an insipid profession of a Religion so sublime, and elevating, as Christianity: all whose language is, Φρονει τα τε Θεό. Τα άνω φρονείτε" in direct opposition to those earthly, groveling Propensities, which are so constitutional to us all-though so variously modified. O! curvæ in terras Animæ, et cœlestium inanes ! Amidst the various Distinctions, which obtain among men-such as rich, great, noble, polite, elegant, and learned a religious Taste, perhaps, is the only one, that constitutes any essential difference between them in the eye of Heaven. The Book of Psalms affords a most beautiful illustration of what we mean by this species of Taste. be enjoyed without an inward Taste for such things. There must be a something in the frame congenial with them; a kind of new Sense; analogous, in its nature, to that, by which we are capacitated to enjoy all the varieties of animal Sensation. A person, who has no Taste for Musick, Painting, Architecture, or the numerous beauties of Nature, and Art, which might be detailed, can form no idea of the pleasures, they receive from these things, who have. To him, it appears all romance, conceit, and the sport of Imagination.-To cultivate this "Taste for right Reason, and christian Philosophy, is the sublime of wisdom. 7. SIMPLICITY, and INTEGRITY, are essential to the christian Character. Αφελείς πελεσθαι οφειλομεν. Because, nei ther can Truth be discovered, nor Virtue attained, nor Happiness enjoyed, without this. Ου δέρκεσι αιγλην οι σχετλιοι*. Simplicity and Integrity are those moral excellencies, by which the Understanding, the Will, and the Affections are carried on in a direct line towards that which is absolutely the best, both in point of Virtue, and of Happiness: for Virtue and Happiness must never be disjoined. The noblest Minds are always the most ingenuous, the most undisguised, and the least reserved: they are the farthest removed from that dissimulation, subtilty, and guile, which belong to the meridian *The fullest sunshine cannot enlighten those, who close their eyes against its luminous influence. Truth is a hidden Treasure, which none can discover, but those, who search after it with a generous mind, and upright heart, and are resolute to sacrifice every thing to the love of it, when known. Whoever does not find in himself these dispositions, is not yet prepared for the search of Truth and, without this preparation of the heart, it is almost needless to read this, or any other work, which professes to plead the cause of pure, genuine Christianity." |