with affections suitable to those obscure no- the pursuit of good, either real or apparent, tions. From this imperfect sense of its as it is congenial with us, and deeply rooted poverty, and these feeble affections, arise in the human heart, so it is the great handle some motions and efforts of the mind, like by which divine grace lays hold, as it were, those of one groping in the dark, and seek- upon our nature, draws us to itself, and ing rest every where, but meeting with it no extricates us out of the profound abyss of where. This, at least, is beyond all doubt, misery into which we are fallen. and indisputable, that all men wish well to From this it evidently follows, that the themselves, nay, that they all catch at, and design of sacred Theology is the very same desire to attain the enjoyment of the most with that of human nature, and "he that absolute and perfect good: even the worst of rejects it hates his own soul;" for so the men have not lost regard for themselves, nor wise King of Israel emphatically expresses can they possibly divest themselves of it. it. He is the most irreconcileable enemy to And though, alas! it is but too true, that, his own happiness, and absolutely at variance as we are naturally blind, we run ourselves with himself; according to that of St. Berupon misery under the disguise of happiness, nard, "After I was set in opposition to and not only embrace, according to the com- thee, I became also contrary to myself." mon saying, "a cloud instead of Juno," but These considerations have determined me death itself instead of life; yet, even from to begin these instructions, such as they are, this most fatal error, it is evident that we which, with Divine assistance, I intend to naturally pursue either real happiness, or give you concerning the principles of the what, to our mistaken judgment, appears to Christian religion, with a short disquisition be such. Nor can the mind of man divest concerning the chief or ultimate end of man. itself of this propensity, without divesting And here it is to be, first of all, observed, itself of its being. This is what the school- that the transcendent and supreme end of men mean, when, in their manner of expres-all is the glory of God; all things returnsion, they say, "That the will is carried ing, in a most beautiful circle, to this, as towards happiness, not simply as will, but the original source from which they at first as nature."+ took their rise; but the end of true religion, It is true, indeed, the generality of man- as far as it regards us, which is immediately kind are not well acquainted with the mo- connected with the former, and serves in a tions of their own minds, not at pains to most glorious manner to promote it, is the observe them, but, like brutes, by a kind of salvation and happiness of mankind. secret impulse, are violently carried towards Though I should not tell you what is to such enjoyments as fall in their way: they be understood by the term happiness or fedo but very little, or not at all, enter into licity in general, I cannot imagine any of you themselves, and review the state and opera- would be at a loss about it; yet I shall give tions of their own minds; yet in all their a brief explication of it, that you may have actions, all their wishes and desires, (though the more distinct ideas of the thing itself, they are not always aware of it themselves,) and the juster notions of what is to be furthis thirst after immortality exerts and dis- ther advanced on the subject. Nor is there, covers itself. Consider the busy part of indeed, any controversy on this head; for mankind, hurrying to and fro in the exercise all are agreed, that by the terms commonly of their several professions-physicians, law- used in Hebrew, Greek, or Latin,† to exyers, merchants, mechanics, farmers, and press happiness or felicity, we are to undereven soldiers themselves; they all toil and stand that perfect and complete good, which labour, in order to obtain rest, if success is suited and adapted to intelligent nature: attend their endeavours, and any fortunate I say, to intelligent nature, because the event answer their expectations. Encourag brute creatures cannot be said to be happy, ed by these fond hopes, they eat their bread but in a very improper sense. Happiness with the sweat of their brow: but their toil, cannot be ascribed to horses or oxen, let after all, is endless, constantly returning in them be ever so well fed, and left in the full a circle; and the days of men pass away in possession of liberty and ease. And as good suffering real evils, and entertaining fond in general is peculiar to intelligent beings, hopes of apparent good, which they seldom so, more especially, that perfect good which or never attain: "Every man walks in a constitutes felicity in its full and most exvain show; he torments himself in vain."+tensive acceptation. It is true, indeed, in He pursues rest and ease, like his shadow, common conversation, men are very prodigal and never overtakes them; but, for the most of this term, and, with extravagant levity, part, ceases to live before he begins to pur- misapply it to every common enjoyment of pose. However, after all this confused and life, or apparent good they meet with, espefluctuating appetite, which determines us to cially such as is most suited to their present

Nubem pro Junone.

* Postquam posuisti me contrarium tibi, factus sum

In beatitudinem fertur voluntas, non ut voluntas, contrarius mihi.

sed ut natura.

Psalm xxxix. 6.

† Asheri in Hebrew, panagiorns et andamovie in |Grcek, felicitas et beatitudo in Latin.

exigencies; and thus, as Aristotle, in his present things as they really are, very few Ethics, expresses it, "The sick person con- men are possessed of so valuable a blessing. siders health, and the poor man riches, as The far greater part of them are intoxicated the chief good." It is also true, that learn- either with the pleasures or cares of this ed men, and even the Sacred Scriptures, give world; they stagger about with a tottering the name of felicity to some symptoms, and and unstable pace; and, as Solomon expressmsall beginnings of future happiness; but, es it, "The labour of the foolish wearieth as we have already observed, this term, in every one of them; because he knoweth not its true and complete sense, comprehends in how to go to the city ;"*—the heavenly city, it that absolute and full perfection of good, and the vision of peace, which very few have which entirely excludes all uneasiness, and a just notion of, or are at pains to seek after. orings with it every thing that can contribute Nay, they know not what it is they are seekto satisfaction and delight. Consequently ing. They flutter from one object to anthat good, whatever it be, that most perfect- other, and live at hazard; they have no cerly supplies all the wants and satisfies the tain harbour in view, nor direct their course cravings of our rational appetites, is objec- by any fixed star. But to him that knoweth tive felicity, as the schools express it; and not the port to which he is bound, no wind actual, or formal felicity, is the full posses- can be favourable; neither can he who has sion and enjoyment of that complete and not yet determined at what mark he is to chief good. It consists in a perfect tranquil-shoot, direct his arrow aright. That this lity of the mind, and not a dull and stupid may not be our case, but that we may have indolence, like the calm that reigns in the a proper object to aim at, I propose to speak Dead Sea; but such a peace of mind as is of the chief end of our being. lively, active, and constantly attended with the purest joy: not a mere absence of uneasiness and pain; but such a perfect ease as is constantly accompanied with the most perfect satisfaction and supreme delight; and if the term had not been degraded by the mean uses to which it has been prostituted, I should not scruple to call it pleasure.+ And, indeed, we may still call it by this name, provided we purify the term, and guard it by the following limitations; so as to understand by felicity such a pleasure as is perfect, constant, pure, spiritual, and di. vine; for never, since I ventured to think upon such subjects, could I be satisfied with the opinion of Aristotle and the schoolmen, who distinguish between the fruition of the chief good, which constitutes true felicity, and the delight and satisfaction attending that fruition; because, at this rate, that good would not be the ultimate end and completion of our desires, nor desired on its own account; for whatever good we wish to possess, the end of our wishing is, that we may enjoy it with tranquillity and delight: and this uninterrupted delight or satisfaction, which admits of no alloy, is love in possession 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.

You will not, I imagine, be offended, nor think I intend to insult you, because I have once and again, with great earnestness and sincerity, wished you and myself a sound and serious temper of mind; for, if we may re

«Ο νοσώδης ύγειαν, ὁ πενόμενος πλούτον. + Η ευδαιμονία ήδονη αμετάβλητος.

And to begin at the Father of spirits, or pure intelligences. God, blessed for ever, completely happy in himself from all eternity, is his own happiness. His self-sufficiency,+ that eternal and infinite satisfaction and complacency he has in himself, is the peculiar and most complete felicity of that Supreme Being, who derives his existence from himself, and has given being to every thing else; which Chrysostom has well expressed by saying, "That it is God's peculiar property to stand in need of nothing." And Claudius Victor beautifully describes him, "as vested with all the majesty of creative power, comprehending in his infinite mind all the creatures to be afterwards produced, having all the revolutions of time constantly present to his all-seeing eye, and being an immense and most glorious kingdom to himself."||

Yet, all we can say of this primary, uncreated Majesty and Felicity, is but mere talking to little or no sort of purpose; for here not only words fail us, but even thought is at a stand, and quite overpowered, when we survey the supreme, self-existent Being, § perfectly happy and glorious in the sole enjoyment of his own infinite perfections, throughout numberless ages; without angels, men, or any other creature. So that the poet had reason to say, "What eye is so strong, that the matchless brightness of thy glory will not dazzle it, and make it close ?"¶

Let us, therefore, descend into ourselves, | only have been a frightful gap in nature, but but with a view to return to him again, and if I am allowed so to speak, at this rate the not only so, but in such a manner, that the whole human race must have been created in end and design of our descending to inquire misery, and exposed to unavoidable torments, into our own situation, be, that we may, with from which they could never have been regreater advantage, return and re-ascend to lieved, had they been formed, not only capaGod. For, if we inquire into our own ul-ble of a good quite unattainable and altogetimate end, this disquisition must rise above ther without their reach, but also with strong all other beings, and at last terminate in him; and restless desires towards that impossible because he himself is that very end, and out good. Now, as this is by no means to be of him there is neither beginning nor end. admitted, there must necessarily be some The felicity of angels, which is an interme- full, permanent, and satisfying good, that diate degree of happiness, we shall not insist may be attained by man, and in the posseson, not only because it is foreign to our pur-sion of which he must be truly happy. pose, but also because our felicity and theirs When we revolve these things in our minds, will be found, upon the matter, to be precisely the same.

do we not feel from within a powerful impulse exciting us to set aside all other cares, With regard to our own happiness, we that we may discover the one chief good, and shall first shew, that such a happiness really attain to the enjoyment of it? While we inexists; and, next, inquire what it is, and habit these bodies, I own we lie under a wherein it consists. We assert then, that necessity of using corporeal and fading things; there is such a thing as human felicity: and but there is no necessity that we should be this ought rather to be taken for granted as slaves to our bellies and the lusts of the flesh, a matter unquestionable, than strictly prov- or have our affections glued to this earth: ed. But when I speak of human felicity, I nay, that it should be so, is the highest and am well satisfied you will not imagine I mean most intolerable indignity. Can it be thought, such a happiness as may be had from human that man was born merely to cram himself things; but that I take the term subjective- with victuals and drink, or gratify the other ly, and understand by it the happiness of appetites of a body which he has in common man. Now, he who would deny, that this with the brutes ;-to snuff up the wind, to is not only among the number of possibles, entertain delusive and vain hopes all the days but actually attained by some part, at least, of his life, and, when that short scene of madof the human race, would not only render ness is over, to be laid in the grave, and himself unworthy of such happiness, but even reduced to his original dust? Far be it of human nature itself; because he would from us to draw such conclusions: there is thereby do all in his power to deprive it of certainly something beyond this, something its highest expectations, and its greatest so great and lasting, that, in respect of honour: but whoever allows that all things it, the short point of time we live here, were produced by the hand of an infinitely with all its bustle of business and pleawise Creator, cannot possibly doubt that man, sures, is more empty and vanishing than the head and ornament of all his visible works, was made capable of a proper and suitable end. The principal beauty of the creation consists in this, that all things in it are disposed in the most excellent order, and every particular intended for some noble and suitable end; and if this could not be said of man, who is the glory of the visible world, what a great deformity must it be, how great a gap in nature! And this gap must be the greater, in that, as we have already observed, man is naturally endued with strong and vigorous desires towards such an end. Yet, on this absurd supposition, "all such desires and expectations would be vain, and to no purpose ;" and so something might be said in defence of that peevish and impatient expression, which escaped the Psalmist in a fit of excessive sorrow, and he might have an excuse for saying, "Why hast thou made.all men in vain ?" This would not

smoke. "I am more considerable," says one, "and born to greater matters, than to become the slave of my diminutive body." With how much greater truth might we speak thus, were we regenerated from heaven! Let us be ashamed to live with our heads bowed down, like grovelling beasts gazing upon the earth, or even to catch at the vain and airy shadows of science; while, in the mean time, we know not, or do not consider, whence we took our rise, and whither we soon are to return, what place is to receive our souls, when they are set at liberty from these bodily prisons. If it is the principal desire of your souls to understand the nature of this felicity, and the way that leads to it, search the Scriptures; for, from them alone we all think, or profess to think, we can have eternal life. I exhort and beseech you, never to suffer so much as one day to pass, either through lazy negligence, or too much eagerness in inferior studies, without reading some part of the

Major sum, et ad majora genitus, quam ut sân mancipiun mei corpusculi.

Sacred Records, with a pious and attentive | ral aim of all, not only the sharp-sighted, disposition of mind; still joining with your but the blear-eyed and short-sighted,* nay, reading fervent prayer, that you may thereby even of those that are quite blind; who, draw down that divine light, without which though they cannot see the mark they prospiritual things cannot be read and under-pose to themselves, yet are in hopes of reachstood. But with this light shining upon ing it at last: that is to say, though their ideas them, it is not possible to express how much sweeter you will find these inspired writings, than Cicero, Demosthenes, Homer, Aristotle, and all the other orators, poets, and philosophers. They reason about an imaginary felicity, and every one in his own way advances some precarious and uncertain thoughts upon it; but this book alone shews clearly, and with absolute certainty, what it is, and points out the way that leads to the attainment of it. This is that which prevailed with St. Augustine to study the Scriptures, and engaged his affection to them. "In Cicero, and Plato, and other such writers," says he, "I meet with many things wittily said, and things that have a moderate tendency to move the passions; but in none of them do I find these words, Come unto me, all ye that labour and are heavy laden, and I will give you rest."*

LECTURE IV.

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

of it are very confused and imperfect, they all desire happiness in the obvious sense of the word. We have also observed, that this term, in its general acceptation, imports that full and perfect good which is suited to in telligent nature. It is not to be doubted, but the felicity of the Deity, as well as his being, is in himself, and from himself; but our inquiry is concerning our own happiness. We also positively determined, that there is some blessed end suited and adapted to our nature, and that this can by no means be denied. For since all parts of the universe have proper ends suited and adapted to their natures, that the most noble and excellent creature of the whole sublunary world, should, in this, be defective, and therefore created in vain, would be so great a solecism, such a deformity in the whole fabric, and so unworthy of the supreme and all-wise Creator, that it can by no means be admitted, nor even so much as imagined. This point being settled, namely, that there is some determinate good, in the possession whereof the mind of man may be fully satisfied, and at perfect rest, we now proceed to inquire what this good is, and where it may be found.

The first thing, and at the same time a very considerable step towards this discovery, will be, to shew where and in what things this perfect good is not to be found; not only because, this point being settled, it will be WE are all in quest of one thing, but al- easier to determine wherein it actually conmost all of us out of the right road; there- sists, (nay, the latter will naturally flow from fore, to be sure, the longer and the more the former,) but also because, as has been swiftly we move in a wrong path, the farther observed, we shall find the far greater part of we depart from the object of our desires: and mankind pursuing vain shadows and phanif it is so, we can speak or think of nothing toms of happiness, and throughout their whole more proper and seasonable, than of inquir lives wandering in a great variety of by-paths, ing about the only right way, whereby we seeking the way to make a proper improvemay all come to see the bright fountain of ment of life, almost always hunting for that goodness. I know you will remember, that, chief good where it is not to be found. They on the last occasion, we proposed the most must first be recalled from this rambling and important of all questions, viz. that concern-fruitless course, before they can possibly be ing our ultimate end, or the way to discover directed into the right road. I shall not true happiness; to which, we asserted, that spin out this negative proposition, by dividall mankind do aspire with a natural, and ing the subject of it into several branches, therefore a constant and uniform ardour; and insisting separately upon every one of or rather, we supposed, that all are suffi. them; but consider all these errors and ciently acquainted with this happiness, nay, mistakes, both vulgar and practical, specureally do, or at least may, feel it within them, if they thoroughly know themselves. For this is the end of the labours of men, to this tend all their toils; this is the geneApud Ciceronem et Platonem, aliosque ejusmodi scriptores, multa sunt acute dicta, et leniter calentia, sed in iis omnibus hoc non invenio, Venite ad me, &c. MATT. xii. 28.

† Boni fontem visere lucidum. * Αδιατρίττω όρμη.

lative and philosophical, however numerous they may be, as comprehended under one general head, and fully obviate them all by one single proposition, which, with Divine assistance, I shall explain to you in this Lecture, and that very briefly.

The proposition is, That human felicity, * Μυωπάζοντες.

† Πρωτον τι, εχατον τι, και μεγιστον καλόν.

:

or that full and complete good which is the experience and knowledge of the world suited to the nature of man, is not to be which they give us, do not so much improve found in the earth, nor in earthly things. the head, as they vex and distress the heart. Now, what if, instead of further proof or So that the great man represented in the illustration, I should only say, if this per- tragedy embracing his infant, who knew nofect felicity is to be found within this visible thing of his own misery, seems to have had world, or the verge of this earthly life, let some reason to say, "that those who know him, I pray, who hath found it out, stand nothing, enjoy the happiest life." And, forth let him tell who can-what star, of to be sure, what we gain by our progress whatever magnitude, what constellation or from infancy to youth, is, that we thereby combination of stars, has so favourable an become more exposed to the miseries of life, aspect and so benign an influence, or what and, as we improve in the knowledge of is that singular good, or assemblage of good things, our pains and torments are also inthings in this earth, that can confer upon creased; for either children are put to sermankind a happy life? All things that, vile employments, or mechanic arts; or, if like bright stars, have hitherto attracted the they happen to have a more genteel and lieyes of men, vanishing in a few days, have beral education, this very thing turns to a proved themselves to be comets, not only of punishment, as they are thereby subjected to no benign, but even of pernicious influence: rods, chastisements, and the power of paaccording to the saying, "There is no rents and instructors, which is often a kind comet but what brings some mischief along of petty tyranny; and when the yoke is lightwith it." All that have ever lived during ened with the greatest prudence, it still seems so many ages that the world has hitherto hard to be borne, as it is above the capacity lasted, noble and ignoble, learned and un- of their young minds, thwarts their wishes learned, fools and wise men, have gone in and inclinations, and encroaches upon their search of happiness. Has ever any of them beloved liberty. all, in times past, or is there any at this Youth, put in full possession of this liberty, day, that has said, "I have found it ?"+ for the most part ceases to be master of itDifferent men have given different defini- self; nor can it be so truly said to be detions and descriptions of it, and, according livered from its former misery, as to exchange to their various turns of mind, have painted it for a worse, even that very liberty. It it in a great variety of shapes; but since leaves the harbour, to sail through quickthe creation of the world, there has not been sands and Syrens; and, when both these are so much as one that ever pretended to say, passed, launches out into the deep sea. Here it is, I have it, and have attained the Alas! to what various fates is it there exfull possession of it. Even those from whom posed! How many contrary winds does it most was to be expected, men of the utmost meet with! How many storms threatening penetration, and most properly qualified for it with shipwreck! How many shocks has such researches, after all their labour and it to bear from avarice, ambition, and envy, industry, have acknowledged their disap- either in consequence of the violent stirrings pointment, and that they had not found it. of those passions within itself, or the fierce But it would be wonderful indeed that there attacks of them from without! And amidst should be any good suited to human nature, all these tempests, the ship is either early and to which mankind were born, and yet overwhelmed, or broken by storms; and that it never fell to the share of any one in-worn out by old age, at last falls to pieces. dividual of the sons of men; unless it be Nor does it much signify what state of said, that the things of life, in this respect, resemble the speculations of the schools; and that, as they talk about objects of knowledge that were never known, so there was some good attainable by men, which was never actually attained.

life one enters into, or what rank he holds in human society; for all forms of business and conditions of life, however various you may suppose them to be, are exposed to a much greater variety of troubles and distresses, some to pressures more numerous and more But to look a little more narrowly into grievous than others, but all to a great many, this matter, and take a transient view of the and every one to some peculiar to itself. If several periods of life. Infants are so far you devote yourselves to ease and retirement, from attaining to happiness, that they have you cannot avoid the reproach and uneasiness not yet arrived at human life; yet, if they that constantly attend an indolent, an useare compared with those of riper years, they less and lazy life. If you engage in business, are, in a low and improper sense, with regard whatever it be, whether you commence merto two things, innocence and ignorance, hap-chant, soldier, farmer, or lawyer, you always pier than men for there is nothing that meet with toil and hazard, and often with years add to infancy so invariably, and in so great abundance, as guilt and pollution; and

* Ουδείς γας κομήτης, όστις εν κακον φέρει.
† Εύρηκα.
+ Souçuns

heavy misfortunes and losses. Celibacy exposes to solitude; marriage, to solicitude and cares. Without learning, you appear * Το γνώμαι μηδίν εστιν ήδιστος βίος.